Suggested answers to these questions will be inextricably linked to one's understanding of the larger storyline of Scripture. Blaising, “Tipology and the Nature of the Church” (paper presented at the Evangelical Theological Society National Conference, San Diego, November 2014), 5–7.
Individual Ethnic Identity, but No National Territoriality in the
These commitments weigh heavily on the conclusions of model 1 regarding the anthropology of the eternal state. For CC, the church is seen as the "new Israel", which functionally results in ethnic, national, and territorial Israel disappearing from the storyline.
Individual Ethnic Identity and National Territoriality Present in a
For CD, the church is perceived in individualistic terms, as political and national structures are seen as earthly affairs. The Church is spiritual, individualistic, and destined to occupy the heavenly sphere in consummation. 15.
Individual Ethnic Identity and National Territoriality Present in a
Beale, A Biblical Theology of the New Testament: The Unfolding of the Old Testament in the New (Grand Rapids: Baker Academic. Within the CC, there have been differences in the understanding of the covenant parties. Dumbrell, The Faith of Israel: Its Expression in the Books of of the Old Testament (Grand Rapids: Baker, 1988), 10.
There are several aspects of the new covenant that are truly new in the development of redemptive history.
In response to Israel’s rejection of her Messiah, Jesus issues a warning in Luke 13:6–9 that the vine that is not fruitful will be excised raising the
In response to Israel's rejection of her Messiah, Jesus warns in Luke 13:6-9 that the vine that is not fruitful will be cut off at the. First, the fall of the city is for a limited period of time - why else call it duration?153 Second, there is an age when the Gentiles wield power, i.e., "the time of the Gentiles." Congruence is concerned with the "fit" of the data with the explanation given for it.
As one moves into Acts tracing the theme of Israel's connection to the kingdom, you find proponents of PC addressing important texts (so, they are comprehensive in that sense), but their explanations are incongruent.
In the progression of Luke-Acts, Acts 1:4–7 is very important
Bock argues that the disciples. Jesus' question and answer is significant, because nothing Jesus says corrects the hope they had for the promises to the nation assumed in the question.161 Bock writes,. Many interpreters who disagree with a view such as Bock's maintain that the disciples are operating with a mistaken expectation of a restored kingdom in Israel. It is not surprising from Jesus' earlier remarks about the coming of the Spirit and the fulfillment of God's promises (v. 5) that the disciples concluded that the final coming of God's kingdom might be imminent.
The disciples were to be the true, "restored" Israel, fulfilling its mission to be a "light to the Gentiles" so that God's salvation might reach "to the ends of the earth" (Isaiah 49:6). ).166. In short, proponents of PC believe that the disciples were mistaken in their expectation that there would be a national restoration of the kingdom of Israel - on the contrary, the restoration of "Israel" would mean that the church is expanding to all nations through the proclamation of the gospel. Is it reasonable to think that after the tutelage of Jesus, the disciples still misunderstood the nature of the kingdom and the nature of Israel's role in it? 167 Wasn't Jesus effective as a teacher?
In addition, Vlach points out that it is wrong to conclude that Jesus' statement in verse 1:8 about the disciples being his Spirit-filled gospel witnesses to the ends of the earth involves a redefinition of the disciples' kingdom expectations.171 So. But what I want you to focus on now is doing your homework and schoolwork well." The father's statement is not a dodging of the question. The most natural reading of this passage is that Jesus does not want to correct the disciples' expectation of a future restoration of the nation of Israel in the kingdom (because it will happen, only at a future, unknown time), but He does desire . to redirect their focus to the mission with which he had already assigned them to bring the gospel of the kingdom to all nations (Matt 28:18–20).
The idea that there is a restored national Israel in the
Paul's] mention of the gift of the land is significant in light of many denials that the New Testament has any interest in the land. Blaising and Bock make this clear in the part of the book that Lucas draws from. Furthermore, another main work of the Holy Spirit is linked to the fulfillment of the new covenant.
For Blaising, the church does not come to an end, but is a manifestation of the eternal. The OT does not speak of the end of the world, of time, or of history. OT's vision of the future is all about the world we now live in.
The blessings of the new land parallel the promised blessings of the land of Israel in many texts, so that the land becomes. The authors of Kingdom through Covenant argue] that the biblical narrative moves from a specific land to the entire new earth. Jesus is the second Adam, the Messianic Davidic King, and the new Moses, all of which involve elevated OT type knowledge.
INDIVIDUAL ETHNIC IDENTITY AND NATIONAL TERRITORIALITY PRESENT IN A DUALISTIC MANNER IN
Abel is a "type of the spiritual man" (Gen 4:2) and the sacrifice he brought is a. 40 Scofield's dueling application of the new covenant can be seen in his commentary on Heb 8:8. In his writings alone we find the teaching, position, walk and destiny of the church. 45.
He seems to think that the new heaven contains the heavenly city, but is altogether a much larger entity. It is also the case that the new heaven and new earth overlap in the sphere of the heavenly city. Two views (mentioned above) about the nature of the eternal state are annihilationism and new creationism.
The Pentecostal view of the transition from the old earth and the old heaven to the new earth and the new heaven can be characterized as new creationist. An intermediary view, that the eternal condition of the resurrected during the millennium is seen in the passage, is suggested as a better view. The creation of the new heavens and the new earth is the final preparatory act that anticipates the eternal kingdom of God.
Another problem of comprehensiveness in dispensational writings is seen in the lack of treatment of Colossians 1:13 among both classic
The baptizing work of the Holy Spirit is the only ministry of the Spirit limited to this age. This is inconsistent with the nature of the church as revealed in Ephesians and elsewhere. Blaising, “Typology and the Nature of the Church” (paper presented at the National Conference of the Evangelical Theological Association, San Diego, November 2014), 10.
Hoch, “The Significance of Syn Compounds for Jewish-Gentile Relations in the Body of Christ,” Journal of the Evangelical Theological Society 25, no. According to the writer, this has resulted in many instances of inconsistency in the revised dispensational explanations regarding the church as a manifestation of the kingdom. This is particularly noticeable in the inconsistent ways in which they conceptualized notions of the presence of the kingdom in the church age.177.
McClain, The Greatness of the Kingdom: An Inductive Study of the Kingdom of God as Set forth in Scripture, Christian Theology 5 (Grand Rapids: Zondervan, 1959). For the Scofield-type dispensationalist, faith ultimately becomes works, a sign of the obedience of the man who saves. Far from being a break or parenthesis in the narrative, the NT links the church to the covenant promises of the OT and the future consummation of the kingdom.
INDIVIDUAL ETHNIC IDENTITY AND NATIONAL TERRITORIALITY PRESENT IN A
In what follows, I want to show that PD's approach to hermeneutics is a development and an advance of interpretive practices for CD and RD. Consistent literal or ordinary interpretation is indicative of a dispensational approach to the interpretation of the scriptures.”4 However, as was argued in Chapter 4, there are inconsistencies in how Ryrie, Walvoord and others revised. In fact, Ryrie and Walvoord's view, involving the translation of Jewish believers at the end of the millennium from an earthly existence to a heavenly existence for the rest of eternity, involves a spiritualization of numerous OT prophecies that describe Israel in possession of earthly earth forever. .5 As will be shown below, progressive.
Radmacher writes: “Why should one be so concerned about a correct explanation of the basic principle. It also touched on the history of interpretation, the issue of tradition and the historical context of the interpreter [PD's approach].6. In addition to the above, there are other aspects of the modern art and science of biblical interpretation that PD has integrated that allow greater hermeneutical precision.7 For example, greater recognition of the literary/formal level of interpretation in which words, sentences, and paragraphs are structured to represent different types of literary genres. 8 Progressive Dispensationalists were quicker to appreciate the varied genres of Scripture (story, poetry, law, reports, epistles, songs, etc.), recognizing that when an interpreter arrives at a text, he must be aware of the kind literature he reads and establish the literary connection of the passage with the surrounding context.9 Another advancement in PD hermeneutics (alongside those of CD and RD) is the emphasis on thematic and intertextual development.10 More attention has been paid to biblical themes such as the 'Kingdom of God' or the 'Day of the Lord', and how these are developed through the canon to come to an understanding of the meaning of.
These considerations go towards the broadest level of biblical interpretation: canonical. How one understands the relationship between Israel and the church in God's plan is certainly an act of canonical interpretation. Supersessionists understand that OT Israel is superseded (replaced) by a different reality in the NT.12 In this view, from a divine perspective, Israel was an earthly people whom God always intended to replace with a "new Israel." ,” a spiritual people, the church.13 Given this macro hermeneutical move, it follows that the promises to ethnic, national, territorial (ENT) Israel in the OT must be spiritually interpreted to be fulfilled in the church in the NT.14.
