Covenant Theology

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Theological Thoughts to Encourage the Heart & Stir the Mind ___________________________________________________

Volume I         May 2011      Issue 22

As a believer in Christ, do you take the Bible literally? Do you read it symbolically or treat it in an allegorical way? This may determine whether you are a dispensationalist or one who believes in what is called Covenant Theology. There are many differences in these two areas of belief (please review the chart at the end of this article). I would like to examine the literal and symbolical aspects of the two. In this article, I will mainly focus on why Israel has not been replaced by the Church.

    In the past, we have discussed the Dispensationalist view. Most of this belief is based on literally taking the Word of God for what it says. For example, there will be a literal thousand year reign of the Messiah on earth (Rev. 20:4) when He returns and establishes His kingdom. The literal, physical nation of reborn Jews will possess the Promised Land of Israel in the Middle East as promised by God in the Scriptures (Genesis 17:7-8, Ezekiel 36:24-38).

    Covenant Theology is the belief that God is finished with Israel. The new Israel is the Church that began on the day of Pentecost. Israel has been replaced because of disobedience and failure to adhere to the covenant made by God. Now this statement alone seems like a paradox. Why would God cast aside literal Israel and replace it with the Church which was made up and began with true Israelites and which happened on a Jewish holy day, Pentecost? Converted Jews and Proselytes to Judaism (over 3000) believed on a single day (Acts 2:41). It seems God used Jews (the apostles) and a Jewish holy day (Pentecost) to save Jews! Yet Covenant Theology would argue God no longer has a plan for the Jewish nation.

    By the way, Paul the apostle was a Jew and, once converted, God used many of his letters to make up the New Testament.

    God established his covenant with the Jewish nation through Abraham (Genesis 22:15-18).This covenant was implemented and everlasting because it was based on God's promise and not on man's ability to obey it. God keeps his word even when man doesn't. When God established this covenant, he knew that Israel would disobey, rebel, and continually resort to paganism and idolatry. Yet God made this covenant for all generations. Yes, even the one we are in today!

    God knew from the foundation of the world that Gentiles would become heirs of God's goodness through adoption and belief in the Gospel.

    So we know God is able to keep his covenant people, Israel, and yet establish a new covenant with Gentiles and all mankind as well. In this way, the Church does not replace Israel but, by a new covenant, they come alongside Israel in being chosen as those who also will declare the Lord's glory along with Israel. The Scripture states that Israel has experienced a hardening. This is only for a short time until the full number of Gentiles has come in (Romans 11:25-26).

     During the seven year tribulation period, Israel will return to the God of their salvation and be used in a mighty way to bring other believers to their Messiah (Rev. 7:3-8).

    In the simplest terms, I would like to put forth this quote to summarize this argument against Covenant Theology in relation to Israel:

    “The people of Israel are the people God has chosen to bring the Messiah into the world. They are not forgotten or replaced. The Church is the Body of Christ chosen to bring the Messiah into people's hearts. Both have a covenant made with the Living God that will bring reward to each group. Each has a covenant with God that will not be broken or replaced.”

                                  --------- Ed Delgado

The following are the major differences between these two systems of theology. They represent the mainstreams of both systems, though there are variations in each.

DISPENSATIONAL THEOLOGY (Lewis S. Chafer, John Walvoord, Tim LaHaye, John Nelson Darby, C.I. Scofield)	COVENANT THEOLOGY (Charles Hodge, Loraine Boettner, Louis Berkhof, John Murray, B.B. Warfield)
1. May be Arminian or modified Calvinist. Almost never 5-point Calvinist.	1. Always Calvinist. Usually 5-point.
2. Stresses rigidly “literal” interpretation of the Bible.	2.Accepts 'normal' interpretation of the Bible text (allows both literal and figurative)
3. Usually does not accept the idea of the “Analogy of Faith.”	3. Almost always accepts the idea of The "Analogy of Faith."
4. “Israel” always means only the literal, physical descendants of Jacob.	4. "Israel" may mean either literal, physical descendants of Jacob or the figurative, spiritual Israel, depending on context.
5. “Israel of God” in Gal 6:16 means physical Israel alone.	5. "Israel of God" in Gal. 6:16 means spiritual Israel, parallel to Gal. 3:29; Rom. 2:28-29 , 9:6; Phil. 3:3.
6. God has 2 peoples with 2 separate destinies: Israel (earthly) and the Church (heavenly).	6. God has always had only 1 people, the Church gradually developed.
7. The Church was born at Pentecost.	7. The Church began in O. T. (Acts 7:38) and reached fulfillment in the N. T.
8. The Church was not prophesied as such in the O.T. but was a hidden mystery until the N.T.	8. There are many O. T. prophecies of the N. T. Church.
9. All O.T. prophecies for “Israel” are for literal Israel, not the “Church.”	9. Some O. T. prophecies are for the literal nation of Israel, others are for spiritual Israel.
10. God's main purpose in history is literal Israel.	10. God's main purpose in history is Christ and secondarily the Church.

New Hermeneutics

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Theological Thoughts to Encourage the Heart & Stir the Mind ___________________________________________________

Volume I         May 2011      Issue 21

         This month, we have been looking at various theological positions found in society today. Foundationally, the differences between them would stem from a variation in the interpretation of Scripture, as well as the application of those interpretations. A couple months ago, we looked at the term Hermeneutics. Hermeneutics is the process used to interpret Scripture. Correct interpretation or hermeneutics means to interpret Scripture A) literally, B) historically, and C) grammatically.

A movement that has made its way into society and “religion” is known as New Hermeneutics. New Hermeneutics is not an all together brand new concept. It has been around for hundreds of years. It has woven itself throughout time in various forms and shapes and rears its head today through a number of popular televangelists and modern messages.

         Most people promoting this “new” process would claim that the main reason another method of Hermeneutics is necessary is because man is unable to understand what God was thinking when He inspired the Scriptures to be written. As a result, they lean on their own understanding of the Scriptures and align its interpretation with where they are in their life and what their impression of God is, rather than with who God is described as in His Word.

There are five primary things that those who promote this concept disregard or ignore.

The first one is that there is a pattern in the New Testament. Romans 6:17 and 2 Timothy 1:13-18 both define a pattern of logical      reasoning based on Scripture. Verse 14 also speaks of keeping this “good thing” BY the Holy Spirit.

         The second practice abandoned is establishing the Bible as the ultimate authority. By basing interpretation on their own ideas rather than Scripture, an individual elevates their thinking above that of the Word of God. Scripture clearly states that the Bible is the ultimate authority. 2 Timothy 3:16-17, 2 Peter 1:21, John 13:16, Hebrews 4:12, and many others declare this fact.

Third is the failure to use the New Testament as a book of law (James 1:21 -27, focus on 25).

         Fourthly, they resist using deductive reasoning and logic when learning God’s will (Acts 17:2, 17:17; 26:25). Because of their position that man cannot understand what God meant by the Scriptures, they are unable to apply reason and logic to the Scriptures and find out what God is teaching through His Word.

         Lastly, they are unable to claim that even they are incapable of knowing truth (John 8:31-32; 17:17).

Those who agree with New Hermeneutics do not live by any standard outside of themselves. When Christ and His Word are not foundational in interpretation, they themselves become the foundation and, therefore, completely distort what Scripture teaches. Because they are changing, their thoughts and minds are changing. Subsequently, their interpretation of the Word of God keeps changing. As a result, there can be no absolutes!

We are strongly warned throughout Scripture against this type of teaching (Gal. 2:4-5, Jude 3, 2 Peter 2:19).

         Make no mistake. Those who would teach using this New Hermeneutics approach are false teachers. Their words are false and their message is a vile lie. Their teaching leads to Relativism, Humanism, Ecumenism, Subjectivism, Agnosticism, and on and on and on. They are revilers of truth and enemies of holiness.

         By way of application, God’s Word is the ultimate authority in the life of a believer. Our experiences, ideas, opinions, and desires play no role in finding Biblical truth. God’s word is plain, clear, and without compromise. There is one correct interpretation of God’s Word.

It is such a comforting truth that God’s Word is constant, unchanging, and immovable. It does not sway with the times, it does not change with political temperatures. It remains now and forever the unshakable, immovable, trustworthy, authoritative, Word of the Most Holy, Righteous, Loving, God.

Jonathan Halk

New Calvinism

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Theological Thoughts to Encourage the Heart & Stir the Mind ___________________________________________________

Volume I         May 2011      Issue 20

         As we saw in the last article, there are current and popular theological positions that are not new but are experiencing resurgence. Reformed theology has been around since the early Church fathers. Many of its teachings are founded in the pages of the Holy Scriptures. It has experienced many changes and challenges over the years. The Renaissance and the Enlightenment brought about a near end for Reformed teachings. As we noted last week, it has gained its strength back and is experiencing a great revival. This revival is finding itself in more places then just the historically Reformed Churches and mature theologians. It is appearing in many of the “Community” and “non- denominational” churches. It is finding itself taking root in the younger generations. This is evidenced by the many options of conferences that promote and teach Reformed theology such as the Passion and Resolved conferences.

         As the resurgence occurs, there are going to be obvious areas that take on a new form or mode. One such area of Reformed theology that is experiencing this is Calvinism.

         Calvinism is often mistaken as being a list of five soteriological doctrines, commonly memorized as the TULIP. However, Calvinism is more than this. It is a way of systematizing all of theology, a way of understanding the Church and how one should live a holy life. Calvinism finds its greatest examples in the Puritans. Most famously noted are Jonathan Edwards and John Bunyan. But it is experiencing a change as Reformed theology reignites. We have now what is referred to as New Calvinism or New Calvinists.

At its most basic, New Calvinism is defined as “Theologically conservative, socially liberal.” While this is a decent generalization, it does leave a bit of ambiguity. At times, there can be vast differences in theology as well as in lifestyle. One must approach New Calvinism with caution yet not always flee from its influence. In the coming paragraphs we will explore a collection of reasons as to why this is the case in approaching New Calvinism.

         Calvinism paints a picture of God that expresses His great glory and transcendence. Man is abased and in total rejection of God, there is no good found in him. It is by God’s divine election that man is unconditionally saved. God is sovereign over all and receives all the glory. This is what New Calvinism would uphold as true and is the basis of many of their teachings and expressions of worship.

Much of the teaching that is proclaimed by New Calvinist pastors will ring with this type of doctrine. The five Sola’s of the Reformation are still an overarching theme in their doctrine of Salvation and Justification. The Holy Scriptures are held in high regard and seen as sufficient in every area.

         New Calvinist pastors are not shy in proclaiming the deep theologies of Scripture. Many of them are very vocal on the ills facing society because of a lack of understanding the core doctrines of the Bible. Not only do the preachers speak with passion and excitement concerning the doctrines of Calvinism, but the worship is filled with contemplative and theologically rich music.

Hymns are a noticeable starting point for many Calvinists and New Calvinists. Hymns were more then just a song, but were meant for didactic purposes. Musicians were not simply entertainers, but teachers. The 1600’s through the mid-1800’s brought about some of the Church’s great hymns This is the time that Calvinism was at its peak in history. The modern music of the New Calvinist can be easily mistaken for the modern music of the culture. However, the lyrics of many songs have remained faithful to the Word of God and do, in fact, teach and educate as one is drawn into musical worship. The music is sung with passion and emotion that finds its starting point in the person and work of God.

For these reasons, the New Calvinist must be applauded. The most essential doctrines are taught with a sense of importance and desire. When it comes to the need of Christ, New Calvinism is fast to point to the glories of Calvary and of Salvation. Many young people are drawn to the New Calvinists because of the depth of their teaching and sense of reality that comes from Calvinistic doctrine.

         Even with all of this praise, there is the unfortunate necessity to see the dark side of New Calvinism. For it would not need the word “New” if it was not changing from true Calvinism. It would be as this author is, a “Young Calvinist,” which is often seen as another part of New Calvinism.

As the definition early on states, there is a “socially liberal” side to this doctrine. This can take form in many different ways. Some are more politically liberal than others, while others are more morally liberal than others. However, the devastating aspect is in the overall progressive sanctification of the believer.

         New Calvinists love the teachings of the Puritans. However, it seems to be applicable in theology only. For the Puritans applied Calvinism to all areas of life. This resulted in piety and the desire for holiness in ones life. The Puritans, however, understood the need to be in the world and not of the world. The New Calvinist are quite the opposite; they are very much “world-like.” It would be unfair to make general statements as to the acts that they participate in, but these acts do not bring about holiness into ones life. These acts may or may not be sin, but they are un-useful for the Kingdom.

There are two other points that need to be addressed when looking at the New Calvinist. These are areas that can be generalized a bit and still be fair, even though they do not represent the whole of this movement. These two areas are both doctrinal and can cause much confusion.

         The first is that of their Eccelesiolgy. Many of the churches that model the New Calvinist view are structured in a very interesting way. They have taken the Hierarchical and Congregationalist models and blended them. Many of these churches have ruling boards headed by the Pastor. The body itself has limited say in the direction of the church. However, the ruling of the church is from within the Church itself, as it has no outside overseer. These types of government in a church allow for there to be a feeling of anonymity.

The second doctrinal area is that of the sign gifts. This doctrine is not elevated in the teaching of New Calvinism. It is often times avoided. It does not mean that all hold to the continuation of the gifts, but there is little fight over their cessation as well. This is an area that will begin to experience problems as the movement progresses in the coming years. For the moment it is more of a confusion then a heretical teaching of New Calvinists.

         The response to New Calvinism is both positive and negative. One needs to be cautious. The greatest need for this movement is prayer. Prayer that they will remain strong in their theological understanding and teaching of Salvation, as well as the need for sanctification. It is by ones complete corporeal transformation, that one is able to evangelize most effectively. May this movement be one that has a long life here on earth and brings all the glory to God alone.

Soli Deo Gloria

John A Frey III

            

Reformed Theology

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Theological Thoughts to Encourage the Heart & Stir the Mind ___________________________________________________

Volume I         May 2011      Issue 19

         We, as Baptists, are not Reformed in theology, yet we should not be oblivious to what adherents to this belief system uphold. In recent days, a noticeable number of people in non-Reformed churches, including pastors, have become enamored with at least some aspects of reformed theology. Tim Challies , in his book Young, Restless, Reformed writes, Weary of churches that seek to entertain rather than teach, longing after the true meat of the Word, these young people are pursuing doctrine and are fast becoming new Calvinists.

         In this article, I want to accomplish three things. 1. To identify the basics of Reformed theology, 2. To note some of the positive aspects of Reformed theology. 3. To consider a Baptist perspective on Reformed theology.

What is Reformed Theology?

         In the book, Got Questions, Michael Houdmann defines it in the following way: Broadly speaking, Reformed theology includes any system of belief that traces its roots back to the Protestant Reformation of the 16th Century. Of course, the Reformers themselves traced their doctrine to Scripture, as indicated by their credo of “sola scriptura,” so Reformed theology is not a “new” belief system but one that seeks to continue apostolic doctrine.

Generally, Reformed theology holds to the authority of Scripture, the sovereignty of God, salvation by grace through Christ, and the necessity of evangelism. It is sometimes called Covenant theology because of its emphasis on the covenant God made with Adam and the new covenant which came through Jesus Christ (Luke 22:20).

Authority of Scripture. Reformed theology teaches that the Bible is the inspired and authoritative Word of God, sufficient in all matters of faith and practice.

Sovereignty of God. Reformed theology teaches that God rules with absolute control over all creation. He has foreordained all events and is therefore never frustrated by circumstances. This does not limit the will of the creature, nor does it make God the author of sin.

Salvation by grace. Reformed theology teaches that God in His grace and mercy has chosen to redeem a people to Himself, delivering them from sin and death. The Reformed doctrine of salvation is commonly represented by the acrostic TULIP (also known as the five points of Calvinism): T - total Depravity, U - unconditional election, L - limited atonement, I - irresistible grace, P - perseverance of the saints.

         Reformed theology teaches that Christians are in the world to make a difference, spiritually through evangelism and socially through holy living and humanitarianism.

Other distinctives of Reformed theology generally include the observance of two ordinances (baptism and communion), a cessationist view of the spiritual gifts (the gifts are no longer extended to the church), and a non- dispensational view of Scripture. Held in high esteem by Reformed churches are the writings of John Calvin, John Knox, Ulrich Zwingli, and Martin Luther, The Westminster Confession embodies the theology of the Reformed tradition. Modern churches in the Reformed tradition include Presbyterian, Congregationalist, and some Baptist.

Positive Aspects of Reformed Theology

         Before exposing some of the doctrinal concerns of Reformed Theology, let us consider some of the positive aspects of this movement. Consider the following strong points:

1.       The Bible (66 Books) is considered the only rule of faith and practice.

Those in the Reformed tradition have a great reverence and respect for the Word of God and they generally hold to a high view of inspiration, insisting that the Bible is totally without error of any kind. May we all be counted among those who tremble before the Word of our God (Isaiah 66:2)!

2.       Justification by faith is given its proper place as well as the other great Reformation doctrines such as the Universal Priesthood of Every Believer and the Sole Authority and Supreme Authority of the Scriptures. We can only thank God that these great truths were re–discovered and brought to light by the early reformers.

3.       The GRACE OF GOD is rightly exalted. Knowing the depravity of the human heart, Reformed men have expressed deep gratitude for the amazing and super abounding grace of God which can reach to the chief of sinners. Every believer needs to join with them in boasting in our merciful and gracious Savior and exulting in His sovereign grace.

4.         Because of their emphasis on the depravity of man and the glory and sovereignty of God, those in the Reformed tradition tend to have a GOD– CENTERED emphasis rather than a man–centered, humanistic emphasis which is so common today, even in the evangelical world. Their theology tends to abase sinful man and exalt the God of all glory. It is fitting to do so "for of HIM, and through HIM, and to HIM, are all things: to whom be glory for ever. Amen" (Rom. 11:36).

5.       Those in the Reformed tradition usually have a healthy fear of God and a strong abhorrence for sin. They also have a reverential respect for God’s absolute moral standards, especially as they are set forth in the ten commandments. "But as He which hath called you is holy, so be ye holy in all manner of conduct; Because it is written, Be ye holy; for I am holy" (1 Peter 1:15-16).

6.       Reformed Theology to its credit can claim for itself some noted and godly men who ought to be recognized and who demand our respect. They have been diligent in the study of the Word of God from which we all can benefit. Such men have sought to point to God and His Word in the out working of this age of grace. To the measure that these men have imitated Christ, to that measure we can imitate them (1 Cor. 11:1).

7.       Those in the Reformed tradition have been very successful in making their views known. They have done this not so much through local church out reach, but through literature. Reformed writers have permeated the Christian book market. A great majority of theology books and Bible commentaries are written from a Reformed perspective.

         Certainly there is much that is commendable in the Reformed movement. These seven points (and more could be added) are certainly to their credit. In general it has been a God–honoring movement which has preached Christ, detested sin, acknowledged that God rules on His sovereign throne and proclaimed the glorious doctrine of justification by grace through faith according to the Scriptures. May these very things be said of us!

A Baptist Perspective on Reformed Theology.

         The two dominating doctrinal problems with Reformed Theology have to do with Ecclesiology (the church) and Eschatology (last things).

         In his writings on this subject, Dr. Myron J. Houghton makes the following observations: Reformed theology sees all the elect from Adam onward as part of the universal church. “The catholic or universal church, which (with respect to the internal work of the Spirit and truth of grace) may be called invisible, consists of the whole number of the elect, that have been, are, or shall be gathered into one, under Christ, the head thereof; and is the spouse, the body, the fullness of him that filleth all in all.” Israel in the Old Testament is called “the Jewish church.”

         Many Baptists do not see either the universal Body of Christ or the local church in the Old Testament. Here is one reason why: In Ephesians 2:11-15 Paul states: “Therefore remember that you, once Gentiles in the flesh-who are called Uncircumcision by what is called the Circumcision made in the flesh by hands—that at that time you were without Christ, being aliens from the commonwealth of Israel and strangers from the covenants of promise, having no hope and without God in the world. But now in Christ Jesus you who once were far off have been brought near by the blood of Christ. For He Himself is our peace, who has made both one, and has broken down the middle wall of separation, having abolished in His flesh the enmity, that is, the law of commandments contained in ordinances, so as to create in Himself one new man from the two, thus making peace.”

         Note the following facts: (1) Gentiles, who before Christ died were “far off," are now brought

near by Christ's blood (v. 13); (2) By His death, Christ broke down the law which was a wall that had

divided Jews from Gentiles (vv. 14-15); (3) By His death, Christ created a new entity (v. 15)

The glory of the cross emphasizes that the church’s origin is related to Christ’s death and resurrection. Therefore, the church began at Pentecost (Acts 2) and the Universal church consists of believers from that time until the rapture.

         Secondly, Houghton addresses the issue of Eschatology: Reformed theology teaches that everyone who has ever lived will be raised and judged together: “God hath appointed a day wherein he will judge the world in righteousness, by Jesus Christ; to whom all power and judgment is given of the Father; in which day, not only the apostate angels shall be judged, but likewise all persons that have lived upon the earth shall appear before the tribunal of Christ, to give an account of their thoughts, words, and deeds, and to receive according to what they have done in the body, whether good or evil.”

         Notice in this scenario, there is no place for the future restoration of the nation Israel. But in Romans 11:25-29 Paul states, “For I do not desire, brethren, that you should be ignorant of this mystery, lest you should be wise in your own opinion, that blindness in part has happened to Israel until the fullness of the Gentiles has come in. And so all Israel will be saved, as it is written: ‘The Deliverer will come out of Zion, And He will turn away ungodliness from Jacob; For this is My covenant with them, When I take away their sins. Concerning the gospel they are enemies for your sake, but concerning the election they are beloved for the sake of the fathers. For the gifts and the calling of God are irrevocable.’”

         God made an unconditional covenant with Abraham (Genesis 12, 13, 15, 17) and reaffirmed it in the New Covenant. This includes a spiritually renewed national Israel (Jeremiah 31:31) and a return to their promised land (Ezekiel 36:24-28).

         Lastly, Houghton submits that Reformed theology teaches a general resurrection and a general judgment but in 1 Corinthians 15:20-26 Paul teaches that there is an order in the resurrection. Not everyone will be raised at the same time (verse 23): Christ at His resurrection, then those who are His, to reign with Him, then finally at the end of this kingdom (so the eternal kingdom has not yet begun) death will be defeated, meaning even the lost will be raised from the dead.

This is further explained in Revelation 20:4-7, 10-15 where we see that there is an order of resurrection and judgment:

(1) Believers will be raised and judged before Christ’s millennial reign (“and they lived and reigned with Christ for a thousand years.”–Revelation 20:4).

(2) Believers of all the ages will participate in the first resurrection (“Blessed and holy is he who has part in the first resurrection. Over such the second death has no power, but they shall be priests of God and of Christ, and shall reign with Him a thousand years.”- Revelation 20:6).

(3) Unbelievers will be raised and judged following Christ’s reign, when they will be cast into the lake of fire (Revelation 20:7, 10-15).

The glory of the cross points to the fact that Jesus Christ was judged for our sins and when we trust Him, we are promised that we shall not come into judgment but have passed from death to life (John 5:24). We will never stand at a judgment where our eternal destiny is determined. The judgment seat of Christ is concerned with an evaluation of a believer’s work and occurs before the 1000 year reign of Christ because we “live and reign” with Him for 1000 years.

________________________________________________

While it is our purpose to alert believers to the doctrinal problems of Reformed Theology, it must be stressed that we do not count reformed men as enemies, but as brothers in Christ and in many ways esteem them highly. It is hoped that this will be kept in mind as the reader considers the previous points where we would differ with those of the reformed tradition.

—Pastor Andrew Frey

Current Theological Issues- Introduction

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Theological Thoughts to Encourage the Heart & Stir the Mind ___________________________________________________

Volume I         May 2011      Issue 18

         Every field of study experiences change in its thinking and application. This is seen in history and the findings of archeology. Medicine experiences the cure of diseases, only to battle the rise of new ones. Philosophy has seen the most and dramatic change over the centuries. Even with the sufficient Scriptures, Christendom is not immune to change in thinking. This manifests itself in the theological issues that arise and then flee.

         For the Christian, it can be difficult to keep current with the flow of theological change. Every few weeks a new “form” of Christianity is displayed on the cover of Newsweek or Time. The shelves of Christian bookstores are never dusty with the movement of books; there is always the lasted and greatest promoting the new and improved. Many of these are easily recognized as false and opposite of what is found in the Bible. There are, however, those issues that do not seem so juxtaposed to one’s faith. There seems to be similarity and unity with only a bit of ambiguous difference. How is a Christian to know what to follow and promote and what to reject and run from? There are a few guidelines that one should follow when exposed to the continual change in the Christian world.

         The first guideline has to do with ones understanding and commitment to the Word of God. When one is not grounded in the Word, it will be easy to be swept into false teaching. Not only is it important to know the Word, but also be committed to the study of Word. Constant reminders will strengthen when it comes time to stand firm. Knowledge of the truth will result in recognizing the false.

         The second guideline takes the study of the Word and uses it in a practical way. Does the new doctrine, teaching, or idea line up with the Word of God? Are there similarities between the new idea or theology and the Bible or are they polar opposites? This is often an easy answer when looking at other faiths. However, when Christianity “proves” these views with Scripture, it can be hard to refute and understand. It is important to place the doctrine in the context of the supporting passage. This is oftentimes neglected by the false teacher, but is the easiest way to determine its truthfulness or not.

         The third guideline looks at the application of the teaching or idea. The first question to be asked is, “does it glorify God alone”? This is usually a simple yes or no answer. From here the idea can be rejected or accepted. There are also certain areas that teachings affect. These areas include, but are not limited to sanctification, evangelism, Church polity, holiness and righteousness, and worship.

         This months topic is entitled, Current Theological Issues. We will look at four theological issues that are gaining great popularity in the Christian Church. We will see both ends of the spectrum. Some are very conservative in their application and interpretation while others are extremely liberal. Some are a resurgence of old doctrines that are experiencing a growth that is both negative and positive. Others, however, are new ideas and thoughts that look more like mysticism. Whatever the issue, they have experienced changes and are changing the way many Christians live and worship. The desire of the authors in this series is that you will gain better understanding of these issues, as well as learn to recognize and respond properly to others.

John A Frey III

6th & 7th Dispensations

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Theological Thoughts to Encourage the Heart & Stir the Mind ___________________________________________________

Volume I         April 2011     Issue 17

The Sixth and Seventh Dispensation

         The book of Micah the prophet has a familiar verse that many of us love and know. It says in chapter six, verse eight, "He has shown you, O Man, what is good; and what the LORD requires of you; but to do justly, to love mercy, and to walk humbly with your God” (NKJV).

         Praise God for the special revelation He has given to man; He has provided a way for men and women to be made right in His holy sight. God has never laid down a law or command that was impossible to understand (Romans 15:4) or grievous (1 John 5:3). The Living God is not the author of confusion, but of order (1 Corinthians 14:33). As we look at these last two dispensations, we see the order of Almighty God. Although some of the dispensations run over into the other, we see a structure that is easy to understand. We also have a Gospel that is not grievous, but joyous to believe in and live according to.

We also see, in these last two dispensations, the Lord Jesus Christ preparing His Church and preparing His people, Israel. He is preparing the Church for her mission to the world in evangelism and Israel for her reconciliation to their Holy One.

The Sixth Dispensation

         The point of testing in this dispensation is the Gospel; this is the good news of God's Son, Jesus Christ, available to all men. It is the truth of how “Christ Jesus died for our sins, according to the Scriptures, that he was buried, and that he rose again the third day according to the Scriptures” (1 Corinthians 15:3-4, NKJV). When one believes this truth and repents of their sins, they are born again and enter into what is known as the Church, the body of our Lord Jesus Christ.

         This dispensation is known as the Church age or the age of Grace. Works do not save any man, yet God, in this dispensation, has called all men to repent and to turn to his Son for the forgiveness of their sins. The book of Acts records this very fact in chapter 17, verse 30 which says, "truly these times of ignorance God overlooked, but now commands all

men everywhere to repent" (NKJV).

         Also, in the book of Romans, God establishes His standard for this age of Grace. It states in Chapter 10, verse 9, "that if you confess with your mouth the Lord Jesus Christ and believe in your heart that God has raised him from the dead, you will be saved” (NKJV).

         So we see with these two standards, repentance and calling upon Christ to save you, the structure of this dispensation has been laid out.

God has spoken to man by his Son (Hebrews 1:2) and men are called to obey Him (2 Timothy 2:19). God has promised to adopt those who repent and believe and He has promised to condemn those who reject and do not esteem His Son and gracious offer (John 3:18-20).

         This current dispensation of Grace will come to a close at the end of the seven year tribulation. The tribulation period will come upon the earth after the rapture of the Church.

The Seventh Dispensation

         Once Christ has returned at the end of the tribulation period, He will set up His Kingdom. This period is known as the Millennium. During this time, Christ will establish His rule as King of the Nations. There will be 1000 years of peace. During this time, Satan will be bound for one thousand years and the Church will rule with Christ on earth (Revelation 20:2).

         Israel will be restored as a nation no longer given to idols, but reconciled to the God who called them out as His own special people. The fallen tent of David will be restored.

During this dispensation, glorified men will rule over men still born in the flesh. These people who are born during the Millennium will have the opportunity to receive or reject Christ. They will be under the standard to come and worship the Christ in Jerusalem (Zechariah 14:16- 17).

         After the thousand years are over, Satan will be loosed to make one last stand against the Lord and His people. Men and women who are in rebellion against Christ will join Satan in this battle (Revelation 20:8- 9). Scripture declares, once this event begins to take place, fire will come down from God out of heaven and devour them. The Devil will be cast into the lake of fire. After these things, the Great White Throne Judgment will begin and anyone not found written in the Book of Life will be cast into the lake of fire (Revelation 20:10-15).

         Once these things are accomplished, God will usher in a New Heaven and a New Earth. Eternity will begin with Our Holy God and His creation totally without sin.

—Ed Delgado