Archive for Dispensationalism
Maybe It Ain’t Quite Like They Thought It Was
Since I started this blog back in July of 2008, I’ve had lots of correspondence from people who endorse the Preterist view. Preterists basically believe that most, if not all, of Bible prophecy was fulfilled at the destruction of Jerusalem in A.D. 70. The view strongly relies on the support of liberal scholarship, and agrees with that perspective known as “Replacement Theology.” Preterists believe that the church is the “true Israel.” And thus Christians who look for the future restoration of Abraham’s natural descendants are branded as misguided and erroneous – sometimes even subversive.
But when one hears these views espoused, one really has to wonder whether or not proponents of Preterism have seriously studied their Old Testaments. For even after the fulfillment of the curses of Deut. 28 (which Preterists say happened in A.D. 70), a restoration is promised, during which the Lord will re-gather His scattered people and bring them into the land of their fathers (Deut. 30: 1-5). This will be accompanied by the regeneration of the remnant (Deut. 30: 6) and judgments upon the Gentiles (see Deut. 30: 7). According to the Old Testament prophets, the Gentile judgments are inextricably tied to the outcome of the Day of the Lord (see Zephaniah 3: 8; Micah 5: 15; Zech. 14: 3).
Nobody who studies the Old Testament according to its grammatical, lexical, and obvious sense, will fail to see that Israel’s predicted blessings will be realized at the Lord’s second coming.
Even prophecies which speak of the New Covenant look forward to a restoration of the literal city of Jerusalem (Jer. 31: 38-40). It is simply impossible to discount the many prophecies which speak of Israel’s ultimate salvation and restoration, without wilfully ignoring the entire meta-narrative of the Old Testament. And the New Testament doesn’t trump that, either. For Christ came to confirm the promises made to the fathers (Romans 15: 8). And Paul says that the “gifts and calling of God are without change of mind” (Romans 11: 29).
One of the reasons I am a Dispensationalist, is that I believe in the literal, historical fulfillment of Old Testament prophecies concerning Christ. The prophecies regarding Christ’s first advent were all fulfilled in what spiritualizers would probably consider a ridiculously literal fashion. And yet past realization forms the foundation and precedent for future fulfillment. Even Preterists utilize this working principle when they (wrongly) cite Old Testament passages in support of their allegorical reading of Matthew 24.
But the prophets speak in literal terms. Consider, for example, the New Testament fulfillment of Isaiah 53: 4, in which the prophet said: “Surely He hath borne our griefs, and carried our sorrows.” Well, says the allegorizer, this must be restricted to something spiritual. No, says the New Testament! It involves physical healing of the sick (see Matt. 8: 16-17). We are not suggesting that the prophecy doesn’t also include spiritual healing (that is obvious from a literal reading of Isaiah). However, the New Testament record declares that the “fulfillment” of Isaiah 53: 4 was literal and historical in nature.
Now, since the Old Testament makes no distinction between the first and second advents of Christ, how are unfulfilled Messianic texts to be interpreted? They must not be carelessly relegated to Christ’s first advent, as some of the church fathers used to do. For if the Messiah’s work was totally fulfilled with His first advent, what need was there for a second coming? Neither should we relegate second advent prophecies to any A.D. 70 ‘judgment coming.’ For according to Preterists, that was not a personal coming of Christ. Yet the Old Testament Messianic prophecies deal with a literal, historical Jesus. Will Preterists be so bold as to claim that the Old Testament never refers to the second advent? If that is the case, then what Scriptures was Paul using when he taught Christ’s second coming? Ah, thou art beginning to see my point, young man!
The simple fact is, that the Old Testament predicts both advents of Christ, and the New Testament makes the distinction between the two, which allows us to go back to the O.T. and see which prophecies were fulfilled, and which remain future. Lest we be lost in confusion, all Messianic prophecies are to be interpreted according to the same “normative” hermeneutic. And once this principle is followed, it becomes clear that Israel will be saved and restored at Christ’s second advent. Paul says so (see Romans 11: 25-27).
Of course, I don’t have any personal complaint against those who endorse the Preterist view. I actually have friends who are Preterists! Nor do I have any personal problem with those who stand against Dispensational theology as a matter of principle – so long as no fines or anathemas are levied upon those (like myself) who respectfully disagree with them. My main complaint is against that straitened dogmatism which seeks to nullify the promises of God, and wipe Israel off the prophetic board. It is largely because of such views that this site exists. As long as Preterism remains an active theology on the internet, my business here is to point out the glaring possibility that perhaps — oh, just perhaps! — prophecy ain’t really like they thought it was. Maranatha!
The Ecclesiology Of I.M. Haldeman
A few months ago on Ebay, I was fortunate enough to snatch up an old harcover reprint of I.M. Haldeman’s 1904 book entitled “How To Study The Bible, The Second Coming, and Other Expositions.” It was originally published as “Friday Night Papers,” but when he issued a second edition, Haldeman changed the title and added over 200 extra pages of material. The book is a classic of Dispensational theology.
I.M. Haldeman (1845-1933) was the longtime pastor of First Baptist Church in New York City. Although mostly forgotten today, he wrote a lengthy response to Philip Mauro’s “Gospel of The Kingdom,” a bitter diatribe against Dispensationalism. During the course of a busy ministry, Haldeman also produced countless expositions, some of which are included in ”How To Study The Bible.”
What makes this title so interesting, is Haldeman’s ecclesiology, which he must have developed and refined over a long period of years. Since I myself hold to certain aspects of Haldeman’s teaching on the nature, intent, and commencement of the Christian church, a review of certain elements of his system are in order.
Contrary to most Dispensational interpreters, who believe that the church began at Pentecost, Haldeman understood the bride of Christ as having two beginnings. The church age commenced secretly in John 20: 22-23 and publicly in Acts 2.
“On the day that Christ arose from the dead, He breathed on His disciples, and by that act quickened them into vital union with Himself as the Risen One, thus uniting them to one another in Himself, and forming the living, mystic, and spiritual body, the Church; this hour was the birth hour of the Church.
” ‘He breathed on them, and said unto them, Receive ye the Holy Ghost.’ John 20: 22, 23.
“On the day of Pentecost the Spirit was made manifest in the earth, as the witness of the Risen Christ; and then, and there, the Lord baptized His disciples, in the Spirit, into the Body in which, and through which, He was henceforth to manifest Himself on the earth. On that day the Spirit deposited in this spiritual body all the gifts and powers required for service in the name of an ascended Lord” (pg. 354).
Haldeman’s concept of Pentecost was not that it marked the beginning of the church itself. The church officially began in John 20: 22-23, when the Holy Spirit came as the “Comforter.” The Holy Spirit did not come as the ”Comforter” in Acts 2, but as the ”Enduer.” Thus, on the evening of the resurrection the birth of the church took place in secret. On the Day of Pentecost, the church was endued with the gifts of the Spirit, and given power to fulfill its commission.
Such a doctrine as Haldeman’s would appear to solve some of the problems related to cessation of the charismata. While spiritual enduement applies to all believers today, the special gifts must have been in force only so long as they served as testimony to the Jews (see 1 Cor. 1: 22). When the Jews failed to repent, in response to Peter’s admonition in Acts 3: 19-21, their city was destroyed and the second coming postponed.
With the close of the Jewish Dispensation ended the charismata, or the general period of enduement with miraculous gifts. It did not, however, end the Holy Spirit’s role as Comforter. Because the Church really began prior to the miraculous outpouring of power from on high, the cessation of charismatic gifts in A.D. 70 was no indication that the Body of Christ was “complete” in any sense. The Holy Spirit still comes as Comforter today, sealing the hearts of all whosoever believe in Jesus Christ the Son of God, to the saving of their souls.
Although there is no record that Haldeman held the particular conclusions inferred by myself, he did lay the foundation of what I believe is a better understanding of Christian ecclesiology. If Haldeman’s system were followed, certain difficulties relating to the Dispensational transition between the Jewish and Christian economies would be cleared up.
Because Haldeman conceived that the parenthetical church age (which he calls the “Holy Ghost Dispensation“) had two beginnings, he concluded that it must have two endings. It will end secretly with a pre-tribulational rapture, and publicly, with the return of Christ from the Mount of Olives with all His saints (see Zech. 14: 5). These facts can be gleaned through a careful reading of Haldeman’s book. Although it is no longer in print, I’ve heard that it is currently available on the “SwordSearcher” Bible software.
The First Baptist Church in New York City presently has one of Haldeman’s prophecy charts hanging in its hallway. The digital scan above is somewhat difficult to read. However, it is clear that Dr. Haldeman was an ardent student of prophecy, and one of the great pioneers of 20th century Dispensational studies. Although his works have been eclipsed in recent years, they contain hidden riches that will surprise and delight those who seek them out.
