Bible, Theology & Philosophy

Following David’s awful sin of adultery with Bathsheba and the ensuing arranged murder of her husband, Uriah, he was confronted by Nathan the prophet. Among the consequences of his sins were that from his own household enemies would arise against him (2 Sam 12:10-11). Three of his sons—Amnon, Absalom, and Adonijah—each caused serious problems for him and his successor, Solomon (2 Sam 13; 14-17; 2 Kings 1-2). There was another person, whose name also began with an “A,” who rose up against him as a betrayer. This man, Ahithophel, had been a close advisor to David and could even have been called “the smartest man in the world.”

Now in those days the counsel that Ahithophel gave was as if one consulted the word of God; so was all the counsel of Ahithophel esteemed, both by David and by Absalom” (2 Sam 16:23).

He evidently came out of his own retirement and joined the revolt of Absalom as his trusted advisor (2 Sam 16:23).

What is often overlooked, however, is that Ahithophel evidently became part of David’s family by marriage. Two passages explain that Ahithophel was the grandfather of Bathsheba (cf. 2 Sam 11:3 with 23:34). One need not speculate too much to see that when David “took” Bathsheba (2 Sam 11:4), Ahithophel must have left David’s service. Later, the crafty Absalom must have assumed (correctly) that Ahithophel would jump at the opportunity to get revenge against David so he asked him to come out of retirement—an offer that the old man simply could not refuse.

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A Dispensationalist is a Christian who sees in Scripture certain clear divisions in the progress of revelation in which God governs history. At its best this is done on the basis of the covenants revealed in the Bible. A “dispensation” (Greek, oikonomia) is an administration or economy, wherein, within a certain period of time (known to God, but afterwards revealed to man), God pursues His plan through the lives of men. The term oikonomia is made up of two other words: oikos, meaning house, and nemo, meaning to administer, manage, or dispense.

From time to time Baptist (and other) friends ask me, “What does ‘Reformed’ mean, anyway?” They have come across a Baptist or Bible church that now styles itself “Reformed” or have heard someone describe a leader as having “gone Reformed,” and they’re finidng the term a bit confusing. The question doesn’t come to me from seminary graduates or church history majors. So here I offer an answer for the layman—especially the layman who grew up in some variant of independent Baptist.

What it is not

It may be helpful to begin with what “Reformed” is not. It is not one thing. Nowadays, even well informed people mean different things by the term. Still, because the last several decades have witnessed a revival of theological seriousness in parts of American Christianity, and because that revival has had much Reformed influence running through it, many have taken to using the term to mean nothing more than “theologically serious.” Some even seem to be claiming the label just because it’s trendy.

There is a more or less correct definition of “Reformed,” to be sure. But if your goal is to know what people mean, you’ll have to accept the reality that there is no single, clear intent.

The interpretation of Romans 7 is long disputed. My wife once told me that as a Christian teen she read Romans 7:14ff in the Living Bible and thought, “That is me!” Was she wrong in her hermeneutics? Is Paul talking about his Christian or pre-Christian experience in this very auto-biographical chapter?