Editor’s Note: This is an excerpt from Dispensational Hermeneutics (Theological Studies Press, 2022) by Dr. Michael J. Vlach. You may purchase the book here
Before considering the interpretation principles at the heart of Dispensationalism, it is helpful to have a basic grasp of Dispensationalism’s view of the grand narrative of Scripture. That is what we present below.
A traditional understanding of the Bible’s storyline has emphasized: (1) Creation; (2) Fall; (3) Redemption; and (4) Restoration.1 This is a good summation. Yet, as Mark Yarbrough notes, “Our understanding of the story of the Bible cannot stay only at . . . an abbreviated version.”2 We must, at times, delve into the details to explain the storyline. And we must accurately account for all elements that comprise this narrative. One cannot be accurate if key details are ignored or omitted.
While systems like Covenant Theology and Progressive Covenantalism focus mostly on individual salvation and spiritual issues,3 Dispensationalism focuses more broadly on God’s creation and kingdom purposes. In defense of Dispensationalism, Mark Snoeberger notes, “[T]here is more to the Bible than mere redemptive history. The Bible is a history of the rule of God as much as it is a history of his saving acts.”
So below are key elements of the dispensational understanding of the Bible’s storyline. Understanding these helps us grasp the interpretation principles of Dispensationalism.
The Necessity and Centrality of a Mediatorial Earthly Kingdom of God
The kingdom of God on earth is central to dispensational theology. For many dispensationalists, like myself, the kingdom of God is the primary theme of the Bible. A kingdom reign over creation by God’s image bearers is mandated in Genesis 1, and a kingdom reign over creation by saved and restored image bearers is found in Revelation 20–22. In Genesis 1:26, 28 man is called to “rule” and “subdue” the earth and its creatures. And with the final verse describing the eternal kingdom, the saints of God “will reign forever and ever” over the new earth (Rev. 22:5). According to Dispensationalism, God is pursuing a multi-ethnic, multi-national earthly kingdom characterized by righteousness and justice.
Genesis 1:26, 28 is foundational for dispensational theology. Adam, as representative of mankind, was to “fill,” “rule,” and “subdue” the earth as God’s mediator. This is a kingdom mandate. Man, as mediator, is tasked to rule and subdue the earth for God’s glory and purposes. This expectation existed even before sin and the need for salvation. So kingdom is prior to salvation. God’s purposes and man’s destiny are deeper than individual human salvation, as important as that is. When man sins in Genesis 3 the need for salvation will arise and become an important theme. But redemption is not the theme of Scripture, and its importance operates under God’s kingdom plans. God’s ultimate purpose for man is not just to be “saved” but to rule God’s creation for His glory. This must occur with mankind being in proper relationship with God and other fellow human beings. Plus, Dispensationalism asserts that “salvation” has three main components that must be adequately addressed. First, there is salvation of the individual. Second, salvation extends to the salvation and restoration of ethnicities, nations, and society (see Isaiah 2; 19:16–25; Rev. 21:24; 22:2). And third, salvation extends to the healing of all creation (see Isaiah 11:6–9; Rom. 8:19–22). While some systems focus mostly on the first point, salvation of the individual, Dispensationalism also emphasizes the salvation of nations/society and the restoration of creation.
Thus, a kingdom reign over creation by man for the glory of God is at the heart of what God is pursuing according to Dispensationalism. Adam failed the kingdom task. But Jesus, the Last Adam, will succeed from and over the realm (earth) where Adam failed. When Jesus returns, He will rule the earth and the nations from Jerusalem (Zech. 14:9; Rev. 20:4). He also will share this rule with His saints (see Rev. 5:10; Matt. 19:28–30). There will be a multi-ethnic, multi-national kingdom that involves prosperity and blessings for Israel and all nations. This is more than just an “eschatology” issue—this is a Bible storyline issue. And this sets Dispensationalism apart from other theological systems that mostly emphasize individual human redemption and spiritual issues.
Focus on the Biblical Covenants and All Their Dimensions
All theological systems acknowledge the importance of covenants. Covenant Theology, for example, focuses on three alleged theological covenants not explicitly mentioned in Scripture: Covenant of Redemption, Covenant of Works, and Covenant of Grace. These theological covenants are viewed as the grid for understanding the explicit Bible covenants. The Abrahamic, Davidic, and New Covenants are perceived as extensions of the Covenant of Grace. The Mosaic Covenant is seen as a restatement of the Covenant of Works or Covenant of Grace (or both). As a result, the explicit biblical covenants are viewed as salvation covenants related to the covenants of works and grace.
But this is not how Dispensationalism understands the covenants. Dispensationalism asserts that the explicitly mentioned biblical covenants should be the starting points and priority for understanding God’s covenantal purposes in the Bible. This involves the Noahic, Abrahamic, Mosaic, Davidic, and New covenants.5 Since the Bible explicitly mentions and explains these covenants, these covenants should be emphasized for understanding God’s purposes. They are the means and vehicle for the implementation of God’s creation and kingdom plans in history. And unlike Covenant Theology and Progressive Covenantalism, that focus mostly on salvation and spiritual aspects of the covenants, Dispensationalism emphasizes also the multi-dimensional nature of the biblical covenants. These covenants address tangible, material, and national realities. And they concern salvation of the individual, nations (including Israel), and creation. As Darrell Bock notes, “Salvation is comprehensive, touching all structural spheres.” 6
The Noahic Covenant was made with all creatures (see Gen. 9:12), showing the inherent value of the earth and all creatures (see Genesis 9). It is the platform for God’s kingdom and covenantal purposes to play out in history.
The Abrahamic Covenant involves national Israel and Israel’s role in blessing all people groups and nations (see Gen. 12:2–3; 18:18). The Abrahamic Covenant also involves Israel’s land (see Gen. 12:6–7; 15:18– 21). It includes a rule over the peoples of the earth and agricultural prosperity (see Gen. 49:8–12). The Abrahamic Covenant also addresses perpetual peace for Israel from her enemies (see Gen. 22:17).
The Davidic Covenant concerns the kingly seed line that eventually culminates in Jesus. It involves national Israel and the land. It includes the blessing of Gentiles (2 Sam. 7:19; Amos 9:11–12). It includes an earthly kingdom reign with agricultural prosperity (see Psalm 72; Amos 9:13–15). It addresses the defeat of Israel’s enemies (see 2 Sam. 7:10). With Luke 1:68–74, Zacharias appealed to the Abrahamic and Davidic covenants concerning Israel’s national deliverance from her enemies.
The New Covenant promises forgiveness of sin, a new heart, and the indwelling Holy Spirit, along with many physical promises in the land of promise (see Deut. 30:1–9; Jeremiah 31–33; Ezekiel 36–37). It involves the rebuilding of Jerusalem (see Jer. 31:38–40) and Israel as a whole (see Jer. 33:7). People will buy fields, sign deeds and be involved in financial situations (see Jer. 32:44). Ezekiel 36:29–30, a New Covenant text, combines Israel’s forgiveness with agricultural prosperity: “Moreover, I will save you from all your uncleanness; and I will call for the grain and multiply it, and I will not bring a famine on you. I will multiply the fruit of the tree and the produce of the field, so that you will not receive again the disgrace of famine among the nations.” These are just a few of the physical promises associated with the covenants of promise.
Related to the covenants are prophecies that include both spiritual and physical realities together. Deuteronomy 30 predicted salvation and a new heart (v. 6), but also foretold Israel’s restoration to the land with physical prosperity. Psalm 72 predicts a coming earthly kingdom of the Messiah that includes the spiritual qualities of justice, righteousness, and fairness. Early in the gospels an angel told Joseph that Jesus would save His people from their sins (see Matt. 1:21), and Gabriel told Mary that Jesus would sit upon the throne of David and rule over Israel forever (see Luke 1:32–33). Both spiritual salvation from sin and an earthly kingdom over Israel will happen since Jesus’ ministry is multi- dimensional. Saucy is right that “the Old Testament prophets saw no problem with the physical and material existing together with the spiritual in eschatological times—analogous to the original creation, which included the material.” 7
Dispensationalism, therefore, asserts that all physical, national, and international promises of the covenants of promise matter and must be fulfilled. They cannot be dissolved with typology. They are not types and shadows reinterpreted by the New Testament. All aspects must be fulfilled as originally intended. As Saucy notes, “But the idea that a move away from the material to the spiritual is a genuine advancement in salvation history sounds suspiciously Platonic.”8
Some covenant promises were fulfilled, at least partially, in the Old Testament. The arrival of Isaac and Jacob as descendants from Abraham happened. The conquest of the promised land in Joshua occurred. Next, some covenant promises were fulfilled with Jesus’ first coming. These include the arrival of King Jesus, messianic salvation for believing Jews and Gentiles, the indwelling ministry of the Holy Spirit, and New Covenant enablement to obey God. But others await Jesus’ second coming such as the restoration of national Israel, the restoration of earth and the animal realm, cultural and social transformation, etc. While certain spiritual blessings are participated in or partially fulfilled with the church, complete fulfillment of all covenant blessings awaits Jesus’ return and kingdom. According to Romans 11:12, Israel’s coming “fullness” will mean even more blessings for the world.
Jesus, the centerpiece of the biblical covenants, brings all covenants to fulfillment through His two comings. Jesus is the ultimate Seed of Abraham (see Gal. 3:16). He is the ultimate Son of David, the Messiah, who fulfills the Davidic Covenant (see Matt. 19:28; 25:31). He inaugurates the New Covenant with His blood (see Luke 22:20). He brings both spiritual salvation to individuals and tangible blessings like the new earth, resurrection, homes, and farms to all ethnicities and nations (see Matt. 19:28–30; Rev. 5:10; 21:24).
In sum, Dispensationalism believes the biblical covenants must be emphasized for understanding God’s covenantal purposes. And all dimensions of the biblical covenants must be fulfilled.
Continuing Significance of Ethnic/National Israel
Craig Blaising rightly notes that the subject of national and ethnic Israel “is not peripheral but central to the story line of the Bible. How one answers this question affects how one understands the story of the Bible from its beginning to its end.”9 But the Christian church historically has resisted the continuing theological significance of Israel and the Jewish elements in Scripture. Dispensationalism, though, openly embraces these. Israel remains important to God’s purposes. While currently in unbelief as a nation, Israel has never lost its significance. Israel has not been replaced or superseded as God’s people—“God has not rejected His people whom He foreknew” (Rom. 11:2).
Israel was destined by God to bless the world. Concerning Abraham and Israel, God said, “in you all the families of the earth will blessed” (Gen. 12:2–3). This blessing occurs in three main ways. First, God used Israel to bring the Scriptures to the world (see Rom. 3:2). Second, Israel is the vessel for the Messiah (see Rom. 9:5), who will save and restore national Israel and bring blessings to the Gentiles (see Isa. 49:1–6). And third, Israel will be the geographical center of a worldwide earthly kingdom of the Messiah with a role of service to other nations (see Isaiah 2; 11). Israel’s coming “fullness” will mean greater blessings for the world (see Rom. 11:12). Isaiah 19:16–25 reveals that Gentile nations will join Israel in being the people of God.
But for Israel to fully complete its God-given destiny, Israel must be saved. That is why Dispensationalism also affirms a coming salvation of “all Israel.” While a present remnant of believing Israel exists, Israel as a whole will be saved (see Rom. 11:26; Zech. 12:10). And this salvation is linked with restoration as a nation. The apostles expected the coming restoration of national Israel when they asked, “Lord, is it at this time that you are restoring the kingdom to Israel?” (Acts 1:6). When Jesus assumes His Davidic throne at His second coming the twelve tribes of Israel will be restored (see Matt. 19:28; Luke 22:30). The nation that received curses for disobedience will receive blessings for belief and obedience (see Deut. 30:1–10; Lev. 26:40–45). The covenants and promises made with Israel will be fulfilled with Israel. While the spiritual blessings of the Abrahamic, Davidic, and New covenants have been inaugurated, the complete fulfillment of all promises, including the physical, national, and international promises will be fulfilled in the future. Israel’s land, too, is significant (see Matt. 24:15–20; Luke 21:24). And Jesus promised that He will celebrate the Passover with His followers again in the coming kingdom of God (see Luke 22:15–16).
Dispensationalism, thus, grasps the continuing significance of the Bible’s Jewish and Israelite elements. Mark Yarbrough rightly notes that “the Bible is a grand story” that “is a thoroughly Jewish contextualized presentation from beginning to end” and “has as its epicenter the work and deliverance offered by the promised Jewish Messiah.”10
Distinction Between Israel and the Church
Dispensationalism believes there is a distinction between Israel and the church. Distinction does not mean no relationship. The church is related to Israel’s covenants and promises (see Rom. 11:17–24). And the believing remnant of Israel in this age is part of the church (see Rom. 11:1–6). But the church is not Israel and Israel is not the church. Dispensationalism, therefore, rejects replacement theology or supersessionism in which the church is viewed as replacing or fulfilling Israel in a way that spiritualizes Israel and/or makes national Israel nonsignificant in God’s purposes.
Concerning Israel, Dispensationalism believes Israel is an ethnic, national, territorial entity. As an ethnic entity, Israel involves a physical seed line connection back to Abraham, Isaac, and Jacob. While “Israel” is more than an ethnic entity, it does involve ethnicity. Israel, thus, has Old Testament roots. Next, as a national entity, Israel has a history, customs, language, tradition, and other areas connected with nationhood. Then, as a territorial entity, Israel is linked with the land of promise as explained in texts like Genesis 12 and 15.
The church, on the other hand, is a multi-ethnic New Testament entity founded upon Jesus the Messiah and the New Covenant ministry of the Holy Spirit. Thus, unlike Israel, the church’s origin is found in the New Testament, with Acts 2, in particular, when the Messiah poured out the New Covenant ministry of the Holy Spirit to His followers. As for its nature, the church is a Messianic/New Covenant community of saved Jews and Gentiles structured and commissioned for Gospel proclamation to all nations in this age, which is its Great Commission (see Matt. 28:19–20). The church of this age is a persecuted minority that faces hostility from Satan and the world (see Revelation 2–3). But when Jesus comes again to establish His kingdom, the church will reign with Jesus on earth over the nations (see Rev. 2:26–27; 5:10).
While the church is not Israel, Israel intersects with the church in this age. The current believing remnant of Israel is part of the church along with believing Gentiles (see Eph. 2:11–3:6). While Israel as a corporate entity currently is characterized by unbelief and awaiting national salvation (see Rom. 11:26), a remnant of Israel is saved and participates in the church along with believers of all ethnicities. This remnant of believing ethnic Israel is referred to as the “Israel of God” (see Gal. 6:16).
Since the purpose of Israel’s covenants was to someday bless Gentiles, there is partial fulfillment of the covenants of promise in this age with the church. This involves spiritual blessings such as messianic salvation, the permanent indwelling ministry of the Holy Spirit, and Jew- Gentile equality in salvation. But the fulfillment of restoration promises to Israel and nations, along with physical blessings and land promises for Israel, awaits the second coming of Jesus and His earthly kingdom. So the Israel-church distinction means that promises and covenants made with Israel do not find complete fulfillment with the church in this era.
Continuing Significance of Geo-Political Nations
In addition to affirming continuing significance for ethnic/national Israel, Dispensationalism asserts the importance of other geo-political nations in God’s plans. It is not just Israel that matters as a nation. Revelation 19:15 tells us that at Jesus’ return He will rule the nations with a rod of iron. According to Isaiah 19:16–25 the nations Egypt and Assyria will exist alongside Israel as God’s people in a future kingdom of God. During this time five cities in Egypt will speak Hebrew (19:18) and Egypt will make a monument to the Lord near its border (19:19). Assyria and Egypt will build a highway together to worship the Lord (19:23). Assyria, Egypt, and Israel will all be God’s people, yet still retain their distinct national identities. Zechariah 14 mentions nations, including Egypt, during a time when the Lord reigns over the earth. Revelation 21:24, 26 mentions “nations” and their “kings” bringing cultural contributions to the New Jerusalem. Revelation 22:2 indicates nations will live in perpetual harmony.
In short, important to the dispensational storyline is the significance of geo-political nations, even in the future. One implication of this view is that God’s purposes include but go beyond individual human salvation. Also, the church of this age is not the final era of God’s plans on earth. Israel’s “fullness” will lead to more worldwide blessings (see Rom. 11:12).
Premillennialism
Earlier we mentioned that Dispensationalism believes in the necessity of a mediatorial, earthly kingdom of God. It also holds that this kingdom comes to fruition in the millennial kingdom of Jesus. All dispensationalists hold to premillennialism and its view that there will be a coming kingdom reign of the Messiah and His saints for one-thousand years on earth, over nations, after the second coming of Jesus (see Rev. 20:1–10). This millennium is the fulfillment of kingdom passages in the Old Testament which foretold an earthly kingdom of the Messiah (see Isaiah 9; 11; Zechariah 14). This kingdom reign of Jesus and His saints also is the fulfillment of the mediatorial kingdom mandate of Genesis 1:26, 28.
Not all premillennialists are dispensationalists. But all dispensationalists are premillennialists. How does this work? What usually distinguishes dispensational premillennialists from non- dispensational premillennialists is that dispensationalists believe Israel will be restored as a nation with a functional role of leadership and service to other nations during the coming millennial kingdom.
Dispensationalism links the Abrahamic, Davidic, and New covenants with the coming millennium. Although these covenants of promise were inaugurated in history and with Jesus’ first coming, Dispensationalism believes all dimensions of these covenants will be fulfilled in their entirety during this millennial kingdom. This involves the complete fulfillment of all spiritual, physical, material, national, and international blessings. In addition, this kingdom will involve saved individuals, saved nations, restored societal structures, and the restoration of all creation (see Acts 3:20–21). The completion of this earthly millennial kingdom will then be followed by the eternal kingdom as described in Revelation 21:1–22:5 (see also 1 Cor. 15:24–28).
In addition, Dispensationalism believes the millennium is important since it involves the nature and timing of Jesus’ messianic- Davidic kingdom. It is the period when Jesus fulfills the earthly kingdom mandate. Then the ultimate Davidic King will reign over the nations and Israel (see Rev. 19:15). The coming millennial kingdom will see Jesus vindicated in the realm (earth) of His rejection at His first coming. It also is the time when the saints of God are vindicated in the realm of their persecution (see Rev. 2:26–27; 5:10; 20:4). While it is common in recent years to downplay the significance of the millennium, Dispensationalism views Jesus’ millennial kingdom as a key part of the Bible’s storyline.
Conclusion
The points above did not cover every area of dispensational theology, but they summarized several essential beliefs of Dispensationalism. As these showed, Dispensationalism is more than a salvation of individuals system. It is a kingdom system that tries to detect all that God is doing with His creation from Genesis 1 through Revelation 22. This involves matters concerning earth, all created things, land, Israel, nations, covenants, spiritual blessings, and physical blessings. This is what sets Dispensationalism apart from its rivals which focus mostly on individual salvation and spiritual realities. What follows next are the interpretive principles foundational to the theological beliefs of Dispensationalism.
_____________________________________
END NOTES:
1 By “storyline” we do not imply anything fictitious. We mean the “big picture,” the “grand narrative.” It is God’s plans from Genesis 1 through Revelation 22.
2 Mark Yarbrough, “Israel and the Story of the Bible,” in Israel the Church and the Middle East, eds. Darrell L. Bock and Mitch Glaser (Grand Rapids: Kregel, 2018), 51.
3 The three covenants of Covenant Theology concern human redemption of elect persons. The Covenant of Redemption involves a pre-time agreement between the Trinity to save the elect. The Covenant of Works is about eternal life being based on works/merit. The Covenant of Grace concerns salvation by grace alone for the elect. Progressive Covenantalism, too, is mostly about salvation and redemptive history. We are not saying these systems never address issues beyond human redemption. But they focus primarily upon redemption of individuals.
4 Mark A. Snoeberger, “A Traditional Dispensational Response,” in Covenantal and Dispensational Theologies: Four Views on the Continuity of Scripture, eds. Brent E. Parker and Richard J. Lucas (Downers Grove, IL: IVP Academic, 2022), 245.
5 Since the Mosaic Covenant was a conditional covenant that governed the life of Israel from Exodus 20 until Jesus, the Mosaic Covenant is not an enduring promise covenant like the Abrahamic, Davidic, and New covenants.
6 Darrell L. Bock, “Progressive Dispensationalism,” in Covenantal and Dispensational Theologies: Four Views on the Continuity of Scripture, eds. Brent E. Parker and Richard J. Lucas (Downers Grove, IL: InterVarsity Press, 2022), 122.
7 Robert L. Saucy, The Case for Progressive Dispensationalism: The Interface Between Dispensational & Non-Dispensational Theology (Grand Rapids: Zondervan, 1993), 31.
8 Ibid., 30–31
9 Craig A. Blaising, “Israel and Hermeneutics,” in The People, The Land, and The Future of Israel: Israel and the Jewish People in the Plan of God (Grand Rapids: Kregel, 2014), 152.
10 Yarbrough, “Israel and the Story of the Bible,” 51. Emphasis in original.
