As iron sharpens iron,
one person sharpens another. (Proverbs 27:17)
Republished with permission from Dr. Reluctant. In this series, Dr. Henebury responds to a collection of criticisms of dispensationalism entitled “95 Theses against Dispensationalism” written by a group called “The Nicene Council.” Read the series so far.
Biblical dispensationalism is not the easiest way to understand the Scriptures—but it is God’s way.
For example, the easiest way to “understand” the Book of Revelation is to spiritualize it, as literally thousands of Bible students have done for centuries. The more difficult way, and the way that guarantees God’s promised blessing to those “who [read] and those who hear the words of this prophecy” (NKJV, Rev. 1:3) is to recognize that Revelation is the capstone at the very top of the pyramid of written revelation, and that it builds upon and presupposes the truths revealed by God in the previous 65 books.
Revelation 2 and 3 can only be understood in the light of the book of Acts and the epistles, which offer God’s plan and purpose for the church. Revelation 4 to 19 deals with the application of the New Covenant to national Israel and her relationship to Gentile nations during the seven years that precede the second coming of Christ. Revelation 20 gives us the timing and duration of events during the kingdom that was offered to Israel by John the Baptist and the Lord Jesus in the light of numerous Old Testament promises.
Revelation 21 and 22 give us absolutely spectacular glimpses into the eternal state, which follows the 1,000-year kingdom of Christ upon the earth. Significantly, dispensational distinctions between the church (cf. Rev. 21:14), Israel (cf. Rev. 21:12, 13) and the Gentiles (cf. Rev. 21:24-26) are identified and confirmed.
So here is the divine challenge for understanding such complexities as the New (Abrahamic) Covenant: “Be diligent to present yourself approved to God, a worker who does not need to be ashamed, rightly dividing the word of truth” (2 Tim. 2:15). In this regard, it is no wonder that many Bereans “believed” and proved to be “more fair-minded than those in Thessalonica.” The reason? “They received the word with all readiness, and searched the Scriptures daily to find out whether these things [that Paul taught them] were so” (Acts 17:11, 12).
Republished with permission from Dr. Reluctant. In this series, Dr. Henebury responds to a collection of criticisms of dispensationalism entitled “95 Theses against Dispensationalism” written by a group called “The Nicene Council.” Read the series so far.
Republished with permission from Dr. Reluctant. In this series, Dr. Henebury responds to a collection of criticisms of dispensationalism entitled “95 Theses against Dispensationalism” written by a group called “The Nicene Council.” Read the series so far.
Despite the dispensationalists’ teaching that “Jesus will come in the air secretly to rapture His Church” (Tim LaHaye), their key proof-text for this “secret” coming, 1 Thess 4:16, makes the event as publicly verifiable as can be, declaring that he will come “with a shout, with the voice of the archangel, and with the trumpet of God.”
Response: By “secret” LaHaye, who is not to be thought of as an authority on the issue, meant something like “kept secret until revealed.” For a number of reasons, not least because anti-dispensationalists try to make capital out of it, this is not the best way to speak about the rapture—so most dispensationalists don’t!
But again it ought to be pointed out that the preterists who signed these 95 Theses don’t really have a problem with an “event as publicly verifiable as can be” being, in fact, totally secret. This is precisely how some of them interpret the Second Coming passage in Matthew 24:25-31 (see K. Gentry in The Great Tribulation: Past or Future?, 65-66. Gentry co-wrote this book with T. Ice). They think all this happened secretly and invisibly in AD 70.
Republished with permission from Dr. Reluctant. In this series, Dr. Henebury responds to a collection of criticisms of dispensationalism entitled “95 Theses against Dispensationalism” written by a group called “The Nicene Council.” Read the series so far.
Despite the dispensationalists’ claim that Christ could return at any minute because “there is no teaching of any intervening event” (John Walvoord), many of their leading spokesmen hold that the seven churches in Rev 2-3 “outline the present age in reference to the program in the church,” including “the Reformation” and our own age (J. D. Pentecost).
Response: It is true that some dispensationalists have regarded the seven churches as a kind of prophetic outline of church history. But not all have, and it is a mistake to think it is necessary to the dispensational system. Robert Thomas has a lengthy excursus on this teaching in the first volume of his Commentary on Revelation in which he rejects it. This view reflects an unhealthy admixture of speculative historicism to the futurism implicit in dispensational premillennialism.
Still, those who advocate the historical-prophetic view of Revelation 2-3 are careful to say that the churches are types of the visible church in every age, with one type predominating at one particular time. Thus, the prophetic portion is more in the way of application than strict hermeneutics.
As one who holds that it is often precarious to teach doctrine from types I would be glad to see this approach abandoned.
Republished with permission from Dr. Reluctant. In this series, Dr. Henebury responds to a collection of criticisms of dispensationalism entitled “95 Theses against Dispensationalism” written by a group called “The Nicene Council.” Read the series so far.
Contrary to the dispensationalists’ urging Christians to live their lives expecting Christ’s return at any moment, “like people who don’t expect to be around much longer” (Hal Lindsey), Christ characterizes those who expect his soon return as “foolish” (Matt 25:1-9), telling us to “occupy until He comes,” (Luke 19:13 ) and even discouraging his disciples’ hope in Israel’s conversion “now” by noting that they will have to experience “times or epochs” of waiting which “the Father has fixed by His own authority” (Acts 1:6-7).
Response: (I shall address the specifics of the doctrine of imminence under the next Thesis). Let me begin by pointing out the obvious fact that the Nicene brethren run to parables to teach that imminence is unbiblical. The first thing which should be said is that one must first make sure that the parables in question have been rightly interpreted before their proposed teaching can be admitted.
Matthew 25 is within the Olivet Discourse, which some of these men would apply to the church, and the preterists among them would say was fulfilled in AD 70. We respectfully reply that a person could not find the church in Matthew 24-25 unless he was bound and determined to see it there. The passage addresses the Great Tribulation (24:21), which concerns a “holy place” (24:15), “Judah” (24:16), “housetops” (24:17), and the Jewish Sabbath (24:20). Notice the Jewish context!
Republished with permission from Dr. Reluctant. In this series, Dr. Henebury responds to a collection of criticisms of dispensationalism entitled “95 Theses against Dispensationalism” written by a group called “The Nicene Council.” Read the series so far.
Contrary to dispensationalism’s claim that Christ sincerely offered “the covenanted kingdom to Israel” as a political reality in literal fulfillment of Old Testament prophecies (J. D. Pentecost), the Gospels tell us that when his Jewish followers were “intending to come and take Him by force, to make Him king” that he “withdrew” from them (John 6:15), and that he stated that “My kingdom is not of this world. If My kingdom were of this world, then My servants would be fighting, that I might not be delivered up to the Jews; but as it is, My kingdom is not of this realm” (John 18:36).
Response: This charge is easily answered. The Jews who would make Him king by force in John 6 did not have the right idea of who Jesus was or of the purpose of His mission. This is made clear by reading the rest of the chapter, where Jesus ends up with only His original twelve followers. Therefore, the kingdom we read being offered to the Jews by the Baptist (Matt. 3:1-2) and Jesus (Matt. 4:17) was sincerely offered on the condition of repentance and faith. This repentance was not forthcoming from the nation at large, but the offer was there nonetheless.
But our brothers seem to have forgotten their own theology here. Surely these men believe in the “well-meant offer of the gospel” to all people (unless they belong to the PRC), even though not everyone who is offered salvation in the Crucified One will accept it? If it is not duplicitous of God to offer a non-elect person the gospel, why is it thought strange when the kingdom is offered to those whom He knows will refuse it?
Republished with permission from Dr. Reluctant. In this series, Dr. Henebury responds to a collection of criticisms of dispensationalism entitled “95 Theses against Dispensationalism” written by a group called “The Nicene Council.” Read the series so far.
Contrary to dispensationalism’s claim that “the Church is a mystery, unrevealed in the Old Testament” (J. D. Pentecost), the New Testament writers look to the Old Testament for its divine purpose and role in the history of redemption and declare only that the mystery was not known “to the sons of men” at large, and was not known to the same degree “as” it is now revealed to all men in the New Testament (Eph 3:4-6), even noting that it fulfills Old Testament prophecy (Hos 1:10 / Rom 9:22-26), including even the beginning of the new covenant phase of the Church (Joel 2:28-32 / Acts 2:16-19).
Response: First, one does not have to be a dispensationalist to hold that the mystery of the Church as the Body of Christ was not known in OT times (see Bruce, O’Brien, Barth). The adverbial conjunction “as” in Ephesians 3:5 is best seen in a descriptive sense asserting the difference in kind which the mystery discloses, rather than a restrictive way whereby more is known now than was known before. Paul is speaking here of the entity which is the Church. The Church is the Body of Christ which is entered into through the Baptism of the Spirit (1 Cor. 12:13). According to Acts 1:5 (cf. John 7:39) this baptism began at Pentecost. It is this new revelation of the Body of Christ which it is crucial to keep in mind since it is just not found in the OT. Further, the mystery was covered up, “hidden,” or “not made known” (3:5), but is now revealed. This surely supports the descriptive sense! It wasn’t half covered up!
Colossians 1:26, which is more emphatic, again refers to that which “was hidden from ages…but now has been revealed.” So there is a strong case against the view that Paul is talking about the amount or “degree” of the mystery that was known prior to the NT. Paul is rather saying that the Church was completely unknown.
Republished with permission from Dr. Reluctant. In this series, Dr. Henebury responds to a collection of criticisms of dispensationalism entitled “95 Theses against Dispensationalism” written by a group called “The Nicene Council.” Read the series so far.
The church which Paul (and later Apollos) established in Corinth had a special problem with the doctrine of bodily resurrection. Like all Greeks, they rejected this concept because they wanted to be free at last from all physical limitations in the afterlife. That is why we read of the Athenian philosophers: “When they heard [from Paul at the Areopagus] of the resurrection of the dead, some mocked” (NKJV, Acts 17:32).
So Paul, as the apostle to the Gentiles (cf. Gal. 2:7-9), devoted a large section of his first letter to the Corinthians to the nature and reality of Christ’s resurrection and the resurrection of all believers (1 Cor. 15:3-56).
But the climax of his entire discussion is the rapture of the church. “Behold, I tell you a mystery [Greek: mysterion—something previously unknown but now revealed]: We shall not all sleep [die], but we shall all be changed—in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised incorruptible, and we shall be changed” (1 Cor. 15:51-52).
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