It is easy to become bewildered trying to figure out what to believe and which of the many competing philosophies and theoretical frameworks concerning the end of time is correct among the many that exist. Everyone wants to know: what will a lot of time be like, when it happens, how it will feel when it arrives, and whether or not one will be prepared. Dispensationalism is a robust framework for making sense of the end of time (also known as “eschatology”) and its associated concepts. This presentation will define dispensationalism and explain its significance to the study of Christian eschatology. Finally, it will assess the merits and flaws of dispensationalism, clarifying what it is and why it matters for eschatological exploration.
Dispensationalism
The term “dispensation,” from which “dispensationalism” is derived, means “an organization, structure, or control[1].” Each theological dispensation corresponds to an era that was set apart by God. God set up these centuries to regulate the world’s affairs, and dispensationalism is the theological view that acknowledges this. First, Dispensationalists take the Bible at face value, particularly its prophecies, and second, they consider Israel unique and different from the Church in God’s plan[2]. According to traditional dispensationalism, there are seven distinct periods throughout which God worked to bring about particular outcomes for humankind. Dispensationalists believe that the best hermeneutic is one that takes the Bible at face value. Each term is given the meaning it would usually have if used in a sentence. Of course, figures of speech, typefaces, and symbols are allowed. It is common knowledge that every figure of speech has an underlying literal meaning. Given that there is no justification to read the Bible any other way, dispensationalists take the phrase “a thousand years” in Revelation 20 as a practical duration of 1,000 years[3].
Dispensationalism is crucial because it supports the interpretation of the Bible at face value. At least two factors make a literal interpretation of Scripture preferable. To begin with, philosophically speaking, the point of language necessitates that we take words at face value. God gave us tongues to chat with one another. The words we use carry our understanding. The Bible offers a second justification. Every single Old Testament prophecy that had to do with Jesus Christ was fulfilled to the letter. Everything in Jesus’ life—from his birth to death and resurrection—was foretold in the Old Testament[4]. The predictions came true. The New Testament has no symbolic or allegorical fulfilment of messianic prophecies. Taking things at face value is supported by this evidence. No one can read the Bible objectively if they do not take it at face value and interpret it literally. The Bible might then be read and interpreted according to each individual’s beliefs[5]. The Bible would be interpreted according to what each individual takes from it, rather than what it says. Unfortunately, this describes a large portion of what passes for Bible study in the modern day.
Dispensationalism is also important because it tries to separate the events of the OT from the NT, enhancing the understanding of the Scriptures. Dispensationalists believe that the followers of God are divided into two groups: Israel and, indeed, the Church. For dispensationalists, redemption has consistently been the result of God’s mercy alone, via trust in God (in general) and in Jesus Christ (in particular) throughout both the Old and New Testaments[6]. Dispensationalists believe that the Church has not taken Israel’s position in God’s plan and that the Christian community has not received the promises made to Israelites in the Old Testament. Dispensationalism holds that the 1000-year era mentioned in Revelation 20 will finally accomplish the pledges God gave to Israelites in the OT (for land, numerous offspring, and benefits)[7]. Dispensationalists consider that God will restore His focus to Israel in the coming years, just as He has on the Church in the present era.
Furthermore, dispensationalism enhances the understanding of God’s relationship with humans. According to dispensationalists, the Bible may be broken down into seven distinct dispensations: the Innocent dispensation, the Conscience dispensation, the dispensation of Human Government, the dispensation of Law, the dispensation of Grace and the Millennial Kingdom[8]. Again, these dispensations are not different ways to heaven but different ways God interacts with humanity[9]. There is a consistent pattern in how God interacted with His people throughout the many dispensations. That sequence consists of accountability, setback, assessment, and the forgiveness necessary to go forwards.
Strengths and Weaknesses of Dispensationalism
Strengths
According to the doctrine of dispensationalism, the rules for being a good Christian in the modern world differ from those of the past. This is why it is argued that Christians in the current epoch of the Church are “not under commandment but under grace” (Romans 6:14). So, not only do the laws not have the power to consign humans to hell, but it also does not tell them how to spend their lives. Therefore, the modern believer does not observe the Sabbath (Colossians 2:14–17; Romans 14:1-5)[10]. It does not give believers carte blanche to do anything they choose with their lives. The mercy of God instructs people in righteousness. Scripture teaches people to “deny ungodliness and earthly desire” and instead “live soberly, righteously, and godly in this present world” (Titus 2:11, 12).
The central idea of dispensationalism is that God has a different plan for the Jewish people as a race than He does for His Church. Abraham was the man God chose to bless with a territory, a multitude of offspring, and several heavenly favors, as indicated in Genesis 12. All through the OT, especially in the agreements, God established with Israel, these assurances are repeated and expanded upon (Deuteronomy 29:1, 12, 13, 19, 20; 2 Samuel 7:12–16; Jeremiah 31:31–34; Ezekiel 36:22–38). These prophecies foretell a day when an Israelite descendant of Abraham and David will govern the earth from Jerusalem. According to dispensationalist theology, this is not part of God’s plans for the world[11]. The Church, not Israel, focuses on God’s goal in the modern period (which began on the Day of Pentecost in Acts 2 and will finish when Christ returns to earth to take His Church)[12]. This does NOT rule out the possibility of Israel joining God’s plan in the future. The pledges offered to Abraham, as Romans 11:25-29 will be kept.
There is just one path to redemption, according to Dispensationalist theology. Christ’s death and resurrection have always been the central tenets of redemption in God’s eyes[13] (1 Peter 1:19 20). Grace, or unmerited favor, is how people are saved. The slaughter of innocent animals is evidence of this[14]. Faith has consistently been necessary for salvation ( Hebrews 11), but the nature of that devotion may have been slightly established in the Old Testament since the teaching was less apparent then (Romans 4:1–3; Genesis 15:5,6).
Weaknesses
Putting too much emphasis on particular administrations or chronological periods undermines the redemptive coherence of Scripture. The claim is that various dispensations, such as the Age of Innocence, the Age of Conscience, and the Age of Law, may provide the wrong idea that multiple paths to salvation exist[15]. Salvation, according to dispensationalists, is always achieved through grace via faith, although the emphasis on different eras may suggest alternative approaches to saving.
The separation between Israel and the Church is a significant bone of contention. This indicates that Dispensationalists erroneously divide up the people of God into several groups[16]. From the perspective of covenant theology, the Jewish people and the Christian community are alike. God has chosen one and only one humanity[17]. In this “Church Era,” the Church has prioritized its interests above those of Israel. I Peter 2:9 and Ephesians 2:14-15 are foundational to Covenant Theology.
Emphasis on a heavenly kingdom rather than an earthly one throughout the Millennium. The argument here is that Dispensationalists wrongly read the Bible to mean that the Jewish people would rule the world in the Millennium[18]. According to Covenant Theology, the spiritual kingdom begins with each individual. As a result, there is no House of David[19]. The hearts of Jesus’ followers have become his kingdom. So not all Covenant Theologians may anticipate Jesus Christ’s bodily return as King of Israel.
Another weakness is that Christians should focus on the “rapture” to escape the Great Tribulation. Dispensationalists, the argument goes, get it wrong when they say the Church would be raptured before the actual Great Tribulation. According to the teachings of Covenant Theology, the Tribulation ended in 70 CE, and Jesus Christ will not return until the end of the world. There will be no Great Tribulation in the future. Revelation 7:14: “And I said unto him, “Sir, thou knowest.” And he said to me, “These are they that came out of great Tribulation, and have washed their robes and made them white in the blood of the Lamb[20].
Conclusively, dispensationalism attempts to explain the Scriptures in a literary manner, leading readers to a varied understanding of eschatology. According to this approach, the only way that Christians can get salvation is through God’s grace. Additionally, this approach points out that the death and resurrection of Jesus gave humans salvation, and as such, there is no need to offer human sacrifices. This approach’s weakness is that it leaves out Israelites, emphasizes the great Tribulation, and believes that an Israelite King will emerge who will rule the whole world. The Bible should be interpreted literally to avoid confusion among believers.
Bibliography
Bible, Holy. “New International Version, (Holy Bible).” Australia. Author (2007).
Garland, Anthony C. “Does Dispensationalism Teach Two Ways of Salvation?”
Perry, Hilary M. “Dispensing Dispensationalism: A Critical Analysis of the 1917 Scofield Reference Bible.” Ph.D. diss., University of Sheffield, 2018.
Sturm, Tristan, Tom Albrecht, and Tom Albrecht. “Hal Lindsey.” In Critical Dictionary of Apocalyptic and Millenarian Movements. CenSAMM, 2021.
Woods, Justin R. “Restoration Jewish Evangelism: A Dispensational Paradigm for Jewish Evangelism.” (2022).
[1] Sturm, Tristan, Tom Albrecht, and Tom Albrecht. “Hal Lindsey.” In Critical Dictionary of Apocalyptic and Millenarian Movements. CenSAMM, 2021.
[2] Perry, Hilary M. “Dispensing Dispensationalism: A Critical Analysis of the 1917 Scofield
[3] Bible, Holy. “New International Version, (Holy Bible).” Australia. Author (2007).
[4] Perry, Hilary M. “Dispensing Dispensationalism: A Critical Analysis of the 1917 Scofield
[5] Sturm, Tristan, Tom Albrecht, and Tom Albrecht. “Hal Lindsey.” In Critical Dictionary of Apocalyptic and Millenarian Movements. CenSAMM, 2021.
[6] Sturm, Tristan, Tom Albrecht, and Tom Albrecht. “Hal Lindsey.” In Critical Dictionary of Apocalyptic and Millenarian Movements. CenSAMM, 2021.
[7] Bible, Holy. “New International Version, (Holy Bible).” Australia. Author (2007).
[8] Perry, Hilary M. “Dispensing Dispensationalism: A Critical Analysis of the 1917 Scofield
[9] Woods, Justin R. “Restoration Jewish Evangelism: A Dispensational Paradigm for Jewish Evangelism.” (2022).
[10] Bible, Holy. “New International Version, (Holy Bible).” Australia. Author (2007).
[11] Garland, Anthony C. “Does Dispensationalism Teach Two Ways of Salvation?”
[12] Bible, Holy. “New International Version, (Holy Bible).” Australia. Author (2007).
[13] Bible, Holy. “New International Version, (Holy Bible).” Australia. Author (2007).
[14] Sturm, Tristan, Tom Albrecht, and Tom Albrecht. “Hal Lindsey.” In Critical Dictionary of Apocalyptic and Millenarian Movements. CenSAMM, 2021.
[15] Garland, Anthony C. “Does Dispensationalism Teach Two Ways of Salvation?”
[16] Garland, Anthony C. “Does Dispensationalism Teach Two Ways of Salvation?”
[17] Woods, Justin R. “Restoration Jewish Evangelism: A Dispensational Paradigm for Jewish Evangelism.” (2022).
[18] Garland, Anthony C. “Does Dispensationalism Teach Two Ways of Salvation?”
[19] Woods, Justin R. “Restoration Jewish Evangelism: A Dispensational Paradigm for Jewish Evangelism.” (2022).
[20] Bible, Holy. “New International Version, (Holy Bible).” Australia. Author (2007).
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