In previous assorted posts I have now and then called attention to the fact that as “plain-sense” readers of Scripture, we are concerned more with the covenants in the Bible than with the dispensations. Hence I coined the term “Biblical Covenantalist” in preference to “dispensationalist” to describe myself. But it is a fact that Christians do not always have the same thing in view when speaking about the covenants of Scripture. For one thing, those calling themselves “Covenant Theologians” (CT’s) …
Category: Biblical Studies
The Attack on Propositional Revelation: Scholars from across the theological spectrum whether Neo-Liberal, Neo-Orthodox, or Neo-Evangelical, are quick to argue against the more conservative view of the propositional character of the Bible.One objection, as we have seen, is that of treating the Bible as a sort of theological concordance irrespective of the original contexts of the passages.Another objection has to do with the propriety of associating the “ineffable” God with human linguistic forms.Some scholars balk at the idea that God …
Some Resurgence of Biblical Theology among Evangelicals Back in the evangelical world there have been some encouraging signs of late that biblical theology is seeing a bit of a resurgence. This is headlined by the New Dictionary of Biblical Theology,[1] which seems to have triggered projects such as the work of a team of scholars at Ouachita Baptist University called, The Story of Israel.[2] This book tracks “Israel” through both Testaments, although in Paul and the Apocalypse the distinction between …
For dispensational theology to get underway properly there needs to be a methodology which comports with the progress of revelation as recorded in the outworking of the covenants of God in history. This introduces “Biblical Theology”; a tried and true definition of which, as well as an agreed upon methodology, has been elusive,[1] so we must familiarize ourselves with the debate. The Contribution of Biblical Theology Taking the usual starting point as J. H. Gabler’s inaugural address at the University …
I mentioned in a previous post that “Dispensationalism” is a poor soubriquet for our system of belief. My reasons included the patent fact that “Dispensational Theology” is really not about the dispensations, but about the biblical covenants. Thus, for my part, I prefer to be identified as a “Biblical Covenantalist.” Now, I admit that “Biblical Covenantalism” is not the most attractive name. But it is far more accurate and more helpful than “Dispensationalism” – and that name hardly trips off …
Chapter 2:1-10: Salvation by God’s Grace. This chapter can be divided between verses 1‑10, which speak of the method of our salvation; and verses 11‑22, which speak of reconciliation (first, that of the Gentiles and the Jews brought together in Christ vv. 11‑15, second, both reconciled unto God vv. 16‑22). Both argue from what has already been said in chapter one about the power of Christ in us as our resurrected Lord. And you has He quickened who were dead …
This is the outline I used for a presentation at a Conference in 2005. Let me begin this short study with a quotation from two former DTS graduates who have since abandoned and then rounded on dispensationalism: The passage most commonly mentioned that presents great difficulty to dispensational literalism is Ezekiel’s temple vision (Ezekiel 40-48). The dispensationalists are looking for a reinstitution of bloody animal sacrifices in a millennial temple built in accordance with the description found in …
Those in the progressive dispensationalist camp are comfortable with disposing of grammatical-historical hermeneutics, whereas normative dispensationalists align themselves closely with it. The fact that Darrell Bock could write a Forward commending William Webb’s controversial X-Y-Z approach shows that they are both influenced by modern hermeneutical theorizing. Bock himself emphasizes the supposed problem with saying that Scripture may be read in a consistently literal manner[1]; Schleiermacher’s warning about imposing a rigid set of rules upon the text before we actually read …
Chapter 1:15-23. Paul’s Prayer Verse 15 is supposed to be proof that Paul did not write this letter to the Ephesians. But as Paul had been away from Ephesus for a number of years, it is not unusual that he writes of having heard of your faith in the Lord Jesus, and love unto all the saints. Faith in Jesus as Lord produces love between Christians. The fruit that God most desires to see His adopted children bearing is love …
Chapter 1:1-2: Salutation. The apostle Paul, now a prisoner in Rome, addresses the assembly of Christians at Ephesus, whom he had last seen about six years previously.1 In the opening verse, he states his apostleship as being by the will (thelema) of God. No one could take to himself the title and authority of an apostle of Jesus Christ without the special call unique to an apostle. This calling included sign-gifts (2 Cor. 12:12) and witnessing the resurrected Lord (cf. …