GRADUALISM OR CATASTROPHISM?

(Part 7 of "Dispensationalism, Israel, and Scripture")

I will be continuing my analysis of the progressive dispensational apologetic based on the role of Israel in prophecy. This is virtually the last remaining pure distinctive of dispensationalism when compared to earlier versions of dispensational thought. Consequently, any critique of modern dispensationalism of necessity must deal with the matter of Israel.

In August I began critiquing progressive dispensational theologian Bruce A. Ware's important chapter in Blaising and Bock's Dispensationalism, Israel, and the Church (hereinafter: DIC). Any non-dispensational evangelical who wants to be current in his understanding of the system will need to acquire a copy of this important work. This is no Late Great Planet Earth filled with newspaper exegesis. Nor is it a Ready to Restore merely posing as a scholarly work. This is serious dispensational theology at its best.

FIRST TWO POINTS SUMMARIZED

Last month I began a response to Ware's first point of a two stage argument on the preliminary nature of the present fulfillment of the new covenant. In order to continue our critique we need to refresh our memory on Ware's position. He writes:

"The preliminary nature of the new covenant's fulfillment can be seen in two ways. First, only the spiritual aspects of new-covenant promise, are now inaugurated in this age; the territorial and political aspects, though part of God's new -covenant promise, await future fulfillment. The fulfillment of God's new covenant thus should not now be viewed as an all-or-nothing affair. Rather, it is best seen as partially realized now (spiritual aspects of forgiveness and the indwelling Spirit for all covenant participants) and later to be realized in its completeness (when all Israel is saved and restored to its land)" (DIC 94).

He continues: "This conception of a present preliminary
and future complete fulfillment of God's end-of-the-age promises should not surprise us. For this is precisely the pattern we see in the eschatological promise of the coming Messiah, who came, as history has now shown, first as the suffering servant and who will come again in the future as the reigning, earthly king over all. The already-not vet nature of the new covenant's fulfillment parallels the same two-step manner of messianic prophetic fulfillment" (DIC 94).

Here Ware informs us that the present church age is experiencing a "partially realized" new covenant which is "preliminary in nature." New covenant fulfillment then follows the pattern of Messianic prophecy, which, according to standard dispensational interpretation, compounds the distantly separated first and second advents into one prophetic scene. Only historical fulfillment later proves these two events to be separated by an enormous period of time. Again, this certainly beats the shenanigans of early forms of dispensationalism; it follows a fairly widespread evangelical approach to prophecy in general. But it is still lacking. I will deal with his "first" point in this newsletter, then with his second point in the next.

Last month my first two rejoinders were: (1) The dis- pensational hermeneutic is faulty, missing the geo-political fulfillment of the new covenant in Christ. The Messiah not only fulfills the sacrificial system typology and the Temple idea, but also the geo-political promises, as well. (2) The New Testament teaches that the new covenant is already fully established. References to the new covenant show it was fully established in the first century. (For a fuller explication of my first two rejoinders, please consult my November newsletter.)

Now let me continue with some additional rejoinders.

MY THIRD REJOINDER

Third, Ware's interpretive principle sets forth a "two-stage" fulfillment, patterned after the (alleged) two-stage fulfillment of Messiah's coming (first and second coming). Of course, the Messiah did come in the first century and he will come to end history in the future. But Ware's application of two-stage fulfillment is questionable on two bases:

(1) Circular reasoning and (2) Alternative principle.

(1) CIRCULAR REASONING. In the first place, most of the prophetic references dispensationalists use for a two-stage fulfillment are simply biased interpretations of the text. Historically, dispensationalists have argued for a literalistic approach to Scripture using this two-stage procedure.

I will begin by illustrating the problem of the two- stage principle in the literalism debate with revised dispen- sationalists (such as Ryrie and Walvoord). This will also serve the same purpose in the debate with progressive dispensationalists.

Dispensationalists often argue for heremeneutic literalism on the basis of a "first century fulfillment" claim. But such suffers from question-begging. For instance, J. Dwight Pentecost holds that this is "one of the strongest evidences for the literal method." He vigorously asserts: "When the Old Testament is used in the New it is used only in a literal sense." "No prophecy which has been completely fulfilled has been fulfilled any way but literally" (TTC, 10-11. See also: House and Ice, DT, 321-323) Walvoord argues that "the literal fulfillment of promises pertaining to the first coming is a foreshadowing of the literal fulfillment of promises pertaining to the second coming." (NICP, 3:61.)

The New Testament does NOT support this bold claim. To say that all prophecies fulfilled in the New Testament are fulfilled literally requires that one's system already be in place. Rather than proving literalism this interpretation of Old Testament fulfillment passage is grounded in the expositor's original literalistic presupposition. This argument writes off in advance all non-literal fulfillments. It ignores Old Testament prophecies of the kingdom that non-dispensationalists apply to the first century ministry of Christ — BECAUSE of the literalism presupposition. See for instance: Matt. 12:28; Luke 17:20-21. These kingdom prophecies, however, MUST find fulfillment beginning in the first century, for the prophecies of the outpouring of the Holy Spirit, which are associated with them, did come to pass (Acts 2; see Isa. 32:14-17; Ezek. 36:25-27; Joel 2:28ff.; Cf. John 7:39; 16:12ff).

By way of example let us consider Isaiah 9:6-7. Dispensationalists often refer to this passage as evidence of a two-stage fulfillment. The incarnational birth of Christ is supposedly the first stage fulfillment and his Second Advent in the more distant future to establish the millennial kingdom is the second stage. Isaiah 9:6-7 reads:

"For unto us a Child is born, unto us a Son is given; and the government will be upon His shoulder. And His name will be called Wonderful, Counselor, Mighty God, Everlasting Father, Prince of Peace. Of the increase of His government and peace there will be no end, upon the throne of David and over His kingdom, to order it and establish it with judgment and justice from that time forward, even forever. The zeal of the LORD of hosts will perform this."

To properly understand Isaiah 9:1-7 we need to notice the close connection between the birth of "the son" and the devolving of universal government upon Him. The birth prophecy is a clear reference to his redemptive humiliation at the incarnational virgin birth. But no necessity compels us to project his consequent enthronement and kingly rule into the distant future thousands of years AFTER the incarnation. His enthronement occurs at his first century exaltation, that it, at the glorious resurrection/ascension (Acts 2:29-35). Christ's first century ministry (from virginal conception to ascension to the right hand of God) is better understood as one event, which includes his PRESENTLY being "ruler over the kings of the earth" (Rev. 1:5).

When Messiah is born into the world, he is granted his kingdom (the prophecy allows for its growth and expansion which necessarily involves the passing of time, Isa. 9:7b). The preceding context points also to the first coming of Christ for the beginning of the fulfillment of this prophecy. The reference in verse 2 to the people in darkness who see a great light is fulfilled in Christ. In fact, the great light is Christ (John 8:12; 12:46). According to Matthew 4:16 the fulfillment begins in the ministry of Christ.

In verse 3 the Lord promises to multiply Israel. This is according to the Abrahamic Covenant promise of a great seed and influence among the nations. It is accomplished by the calling of the Gentiles as the seed of Abraham (Gal. 3:29), which involves the ingrafting of them into the stock of Israel (Rom. 11:16-19), the merging of Jew and Gentile into one body (Eph. 2:11-17). The increase of Israel's joy (verse 3) indicates the joy in the coming of the Savior (Luke 2:10; John 3:29).

Christ enters his reign over his kingdom during his first coming. His rule will be "progressive and perpetual" (PI, 1:205.) In prophecy Christ is referred to as the son or branch of David (Jer. 23:5; 33:13), or as David himself (Jer. 30:9; Ezek. 34:23, 23; 37:24; Hos. 3:5). At his resurrection, He is raised up to the throne of David (Acts 2:30-31), which represents the throne of the Lord (1 Chr. 28:5; 29:23). Again, his reign brings peace, for He is the "Prince of Peace" (Isa. 9:6). This peace grows incrementally through history: Christ "extends its boundaries far and wide, and then preserves and carries it forward in uninterrupted progression to eternity" (CBPI, 1:96). His righteous rule begins at his first coming (Mark 1:14-15; Luke 1:32-33).

Consequently, presupposing a two-stage fulfillment pattern is not only gratuitous, but is rooted in circular reasoning. Therefore, the two-stage argument in support of new covenantal fulfillment is logically suspect.

(2) ALTERNATIVE PRINCIPLE. Rather than a two-stage fulfillment separated by enormous stretches of time, punctuated by two distinct events (which approach is suspect, as I indicate in the preceding), giving rise to two radically different eras of history (two different dispensations!), a more easily documented principle of new covenant fulfillment exists: gradualism.

Scripture clearly and forthrightly establishes a gradualistic principle of prophetic development rather than a two-stage theory. This is easily documentable and fits well with postmillennial, as opposed to dispensational, expectations.

The gradualist principle asserts the formal, full first century establishment of Christ's kingdom, while expecting its consequent developmental expansion over time. The dispensationalist operates on the basis of catastrophism, rather than gradualism; he holds to a two-stage fulfillment punctuated by dramatic and distinct historical events, rather than protracted linear growth through time. In the dispensational system the kingdom of Christ with all of its attendant glory will invade history as a great catastrophe.

A careful survey of Scripture shows that gradualism is the common divine modus operandi with the kingdom of God. The kingdom established in the first century grows incrementally through history, progressing from a small, imperceptible beginning to a glorious, universal conclusion. Let me survey several relevant passages in this regard.

In Daniel 2:31-45 the kingdom of Christ comes down to the earth as a stone smiting the world kingdom, which exists under a fourth imperial rule. As we read through the passage we learn that the kingdom grows to become a great mountain in the earth: "You watched while a STONE was cut out without hands, which struck the image on its feet of iron and clay, and broke them in pieces . . . . And the stone that struck the image BECAME A GREAT MOUNTAIN and filled the whole earth. And in the days of these kings the God of heaven will set up a kingdom which shall never be destroyed; and the kingdom shall not be left to other people; it shall break in pieces and consume all these kingdoms, and it shall stand forever" (Dan. 2:34-35, 44).

In Ezekiel 17:22-24 God promises to establish the kingdom as a small "sprig from the lofty top of the cedar." Then He will nurture it until it becomes "a stately cedar."

In Ezekiel 47:1-9 redemption flows forth from the temple of God growing ever deeper. The waters of life coming out from under the altar come first "to the ankles" (v. 3), then to the knees (v. 4a), then to the loins (v. 4b), then it "was a river that I could not fiord" (v. 5).

In Matthew 13 the parables of the kingdom expressly speak of its increase in size and transformational influence. Matthew 13:3-9 portrays the kingdom as the scattering of seed that gradually grows to bear abundant fruit. Matthew 13:31-33 speaks of its growth as that of a mustard seed to a great plant and as a little leaven that leavens three bushels of meal. In Mark 4:26-29, the kingdom of God is said to begin as mere seed (v. 26), then it puts forth the blade, then the head, the mature grain (v.27).

So then, we see how Scripture prefers a gradualistic, continuity-oriented kingdom development, rather than a punctuated, catastrophic imposition. The same surely is true in terms of new covenant establishment: The new covenant is established in the first century; its full effects grow gradually and continuously over time. The new covenant (as noted last month) is established in the first century via the incarnation and ascension of Christ through his judgment upon Israel in A.D. 70. Resulting church/kingdom development flows natural from this unified complex of events. The premillennial scheme, on the other hand, necessarily involves radical catastrophism.

Ware's proposal for new covenant fulfillment, by his own admission, follows the pattern of kingdom prophecy. Consequently, rather than our expecting a sudden intrusion of the final stage of new covenant development, it would seem more biblically appropriate to expect an unfolding of new covenant progress in time.

Next month I will continue my analysis of and response to Ware's important article.

KEY TO BIBLIOGRAPHICAL REFERENCES

CBPI: Calvin, Commentary on the Book of the Prophet Isaiah
trans. William Pringle (Grand Rapids: Eerdmans, [n.d.] 1948).

DT: H. Wayne House and Thomas D. Ice, Dominion Theology:
Blessing or Curse? (Portland, OR: Multnomah, 1988).

NICP: John Walvoord, The Nations, Israel, and the Church in
Prophecy (Grand Rapids: Zondervan, rep. 1988).

PI: J. A. Alexander, Prophecies of Isaiah (Grand Rapids:
Zondervan, rep 1980).

TTC: J. Dwight Pentecost, Things to Come (Grand Rapids:
Zondervan, 1958).

ANNOUNCEMENT AND SPECIAL OFFER

Zondervan has just announced publication dates for two debate books in which I am involved. Below I provide the interested reader with Zondervan's academic sales catalog announcement. I am providing a pre-publication offer for either book between now and March 1, 1998. If you send a check now for a cost of $14.00, upon publication I will autograph and send the buyer a copy of either book postpaid. You may purchase both books for $26.00. Order from me at: P.O. Box 328, Conestee, SC 29636

FOUR VIEWS ON THE BOOK OF REVELATION, C. Marvin Pate, ed. Contributors:

Kenneth L. Gentry, Jr., Sam Hamstra, Jr., C. Marvin Pate, and Robert L. Thomas. Projected publication date: April 1998. $14.95.

According to the old adage, there are as many views of the book of Revelation as there are commentaries. But among the many interpretations available, most authors take one of several directions. Among these the most common ones today are the preterist view, the idealist view, the progressive dispensationalist view, and the classical dispensationalist view.

Kenneth Gentry Jr. presents the preterist view, arguing that almost all of Revelation was fulfilled in the Jewish war of A.D. 67-70, when God destroyed the temple and replaced the Jews as his covenant people with the church, where all nations worship in harmony.

Sam Hamstra Jr. presents the idealist view, maintaining that Revelation sets forth timeless truths concerning the battle between good and evil, which continues throughout the church age until the return of Jesus.

Marvin Pate presents the progressive dispensationalist view, showing how the already/not yet scheme of New Testament eschatology demands that we see a present reign of Christ as well as a partial fulfillment of the Old Testament promise of the Gentiles' coming to salvation at the end of history. But God also has a wonderful future for Israel, which will occur during a millennial reign of Christ.

Finally, Robert Thomas presents the classical dispensationalist view, asserting that most of Revelation is future-oriented, describing what will happen during the Great Tribulation after the church has been removed from this earth through the Rapture.

In presenting their views, each author interacts with the Others, pointing out areas of agreement and disagreement. Insofar as one's hermeneutical approach to the book of Revelation in large measure determines his or her interpretive conclusions, most of the interaction takes place on the level of principles of interpretation rather than on exegesis of specific passages.

Four Views on the Book of Revelation is part of the Counterpoints Series.

THREE VIEWS ON THE MILLENNIUM AND BEYOND, Darrell L. Bock, ed. Contributors: Craig Blaising, Kenneth L. Gentry, Jr., Robert Strimple and Richard Gaffin. Projected publication date: June 1998. $14.95.

As we approach the end of another millennium, interest in the Millennium and the end of history is beginning to increase. But this does not mean that evangelical Christians have reached any consensus on Revelation 20 and its relationship to the present and the future. This book, using the familiar Counterpoints format, explores three main views of the Millennium.

Darrell Bock begins the book with in introductory, essay, summarizing the main issues of difference among evangelical Christians. Craig Blaising then discusses the premillennialist view. Robert Strimple argues for an amillennial view, and Kenneth Gentry Jr. presents a postmillennial position. In each article, the author surveys the basic variations within his tradition, such as dispensationalist and nondispensitionalist premillennialism and theonomist and nontheononoist postmillennialism. Each writer then presents an exegetical/theological defense of his own approach, discussing not only the Millennium as such, but its relationship to other eschatological events, such as the return(s) of Christ, the final battle against Satan and his hosts, and the judgment Day.

Each author is also given an opportunity to critique the articles of the others, pointing out areas of agreement and disagreemen. Richard Gaffin writes the responses for the amillennial approach. This format allows for a lively, healthy dialogue of the issue, enabling the reader to form his orher own opinion.

Three Views on the Millennium and Beyond is part of the Counterpoints Series.

END