Dispensationalism Part 2

Dispensationalism Part 2: One People of God  

Reflection

            In the first blog I discussed the relationship of the two brides/peoples of God to the Oneness of God. While I did not discuss it extensively, I think that made the point clearly that two brides/peoples of God theology is incompatible with the Oneness of God. In this blog I will argue that not only is it incompatible with the Oneness of God, but it is also incompatible with a systematic theology of the people of God. I shall contend that God has always and will always have one covenant people of faith. So the question is, “Who are the one people of God?”

One Covenant People

            The Oneness of God (my first passion) informs my eschatology (my second passion). As noted in the first blog of this series, the two peoples of God theory of Dispensationalism is incompatible with an Oneness theology. So in this blog I will provide an introduction to how I see the one people of God. It is my contention that the people of God have always been covenant people consisting of both Jew and Gentile. Furthermore, God has never been interested in a bloodline, but rather faithline.

Abraham Was a Gentile

            The terms circumcision and uncircumcision mean Jew and Gentile respectively. Paul’s defense of Gentile justification apart from circumcision was that Abraham was justified while uncircumcised—i.e. Gentile (Romans 3:27; 4:25). The argument is this, if the Jews denied the justification of the Gentiles because they were uncircumcised, then they would have to deny the Justification of father Abraham.

            The Gentile calling of Abraham is exhibit one in the case that God has always had one covenant people. I can’t make a full argument here about Gentile participation in the Old Testament Israel. But I will make a couple of surface, but significant points. Firstly, in the Old Testament many Gentiles came to participate fully in Israel, so much so as to be bloodline members of Messiah—Rahab and others. The New Testament, among many metaphors, makes Gentiles members of the “commonwealth of Israel” (Ephesians 2:11-22).  Jew and Gentile are one body (Ephesians 4:4), one new man (Ephesians 2:15), one tree (Romans 11), with one hope (Ephesians 4:4).  The covenant people of God have always been about faith and not race.

           

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Dispensationalism 1b: Replacement Theology

Dispensationalism 1b: Replacement Theology

            I want to write this blog as transition between the first blog on this topic and the next blog on this topic—hence Dispensationalism 1b. Dispensationalists often accuse non-Dispensationalists (like myself), specifically those who do not hold to a two brides/peoples of God theology, of teaching “replacement theology.” There are those who teach replacement theology, but I am not one of them.

            I am going to state what I believe in this blog. However, I am not going to present arguments in defense of what I believe at the present time. I will make the argument for my eschatology incrementally in subsequent writings.

            So what do I believe? I believe that God has always had one covenant people that consisted of Jew and Gentile. God has never been interested in an ethnic people, but rather a faithful people. I believe that the New Testament Church is a renewal and continuation of the Old Testament church in which Gentiles have full covenant access to God in Christ by the Spirit. The church and Israel are not two peoples, with two plans and two destinies. God has only ever had and will only ever have one Covenant people who consists of both Jew and Gentiles. The church does not replace Israel; the church is the Israel of God consisting of both Jew and Gentile in one body.

            I will make my argument for this position in future blogs. As always, all feedback is welcome. Please comment on the blog. All comments will be posted—especially the ones who disagree with my conclusion. 

Dispensationalism Part 1: Dispensationalism and Oneness Theology

Dispensationalism Part 1: Why Dispensationalism is Incompatible with Oneness Theology

            Eschatology used to be that subject that I resisted thinking about. I didn’t understand it. I feared it. I thought that it was too esoteric to be worth my effort to understand it. I have come to realize that nothing could be further from the truth. There is a blessing in reading and understanding the book of Revelation (Revelation 1:3). Once one accepts the blessing of the book of the apocalypse, it will connect other theologies in a way that nothing else can.

            I am writing this blog series to put in my own words what I believe about this topic. I have been misquoted so many times on this issue that I have decided to go on record. If anyone in the future should decide to speak for me about what I believe, then it can be compared to what I actually believe. Most of the cases where someone has said what I believe, that person has never spoken to me. By writing this blog series I will clarify publically my eschatological position. Obviously, I will not be able to clarify it all in this first installment of this series. It will take the subsequent contributions to paint the full picture of my position.

Clarification

            Before I proceed to the purpose of this blog, I want to make a clarification. Please read the following carefully. There are those who self-identify as dispensationalists who are NOT the target of this dispensational series. For example: Dr. Nathaniel Wilson has done an excellent job of apostolicizing dispensationalism. I take credit for coining the phrase, “Wilsonian dispensationalism.” I wrote about it in a finals paper for a Wilson University class. I hope to do a blog that specifically contrasts Wilsonian dispensationalism with classic dispensationalism. Dr. Wilson has written his reformed dispensational view in his book Rightly Dividing the Word. At this point I will allow Dr. Wilson to speak for himself. Just wanted to clarify that Wilsonian dispensationalism is not the object of my scorn. Although I don’t fully agree with his view, his view is compatible with core Apostolic theology

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Dispensationalism and Theology Proper

            Finally we are at the point of the post. The point is how classic dispensationalism relates to theology proper and specifically how the two peoples/brides component of the dispensational model conflicts with an Oneness views of God. The two peoples/brides concept is central to classic dispensationalism. It is not incidental, but fundamental to making dispensationalism work. It’s like love and marriage, horse and carriage; you can’t have one without the other. Donaldson (2011) correctly argued that dispensationalism doesn’t work without the distinction of Israel and the church as separate peoples (Donaldson, The Last Days of Dispensationalism).

            Classic dispensationalism  not only sees two brides, but does so in a way that is not palatable to Oneness theology. Notice the following quote from Larkin (1920):

We must not forget that there are “Two Brides” mentioned in the Scriptures. One in the Old Testament, and the other in the New Testament. The one in the Old Testament is Israel, the Bride of Jehovah; the one in the New Testament is the Church, the Bride of Christ. (The Greatest Book on “Dispensational Truth” in the World)

            In Larkian dispensationalism, which no one can logically claim is not dispensational orthodoxy, you not only have “two brides,” but you also have two husbands—the Father and the Son. So you have two peoples, two plans, two destinies, and two divine persons. Classic dispensationalism is fundamentally trinitarian per the dispensational fathers.

            My further point is that I am not sure that the two brides/peoples of God  of dispensationalism can be transformed to be compatible with Apostolic theology. Let’s see what the covenantal distinction between Israel and the Church looks like with the Oneness of God. You have the one person of God married to Israel, then divorcing her, marrying a Gentile bride, rapturing her out on their honeymoon, and then marrying the Jewish bride again while keeping his Gentile bride. The two peoples of God theology ultimately has Jesus married to two brides at once. There are multiple levels on which this is wrong. But allow me to list one. A bishop must be the husband of one wife (1 Timothy 3:2). However, the two peoples of God theory has Jesus, the bishop of our souls (1 Peter 2:25), as a polygamist.

  Click here to listen to a recent lesson I taught on this topic.