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TOPIC: Chafer, Lewis Sperry - Dispensationalism (Other Topics in this Collection)
SUBJECT: 2 - The Creatures of God Viewed Dispensationally
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Chapter 2
The Bible is God's one and only Book. In it He discloses facts of eternity as well as of time, of heaven and hell as well as of earth, of Himself as well as of His creatures, and of His purposes in all creation. The reader of the Scriptures should be prepared to discover revelation which at times deals with other beings and their destiny quite apart from himself. The Bible presents the origin, present estate, and destiny of four major classes of rational beings in the universe: the angels, the Gentiles, the Jews, and the Christians. Nothing could be more germane to true Biblical interpretation than the observance of this fact that these divisions of rational beings continue what they are throughout their history. The revealed divine program for each of these groups will here be traced in brief.
2.1
The angels are created beings (Psa_148:2; Psa_148:5; Col_1:16), their abode is in heaven (Mat_24:36), their activity is both on earth and in heaven (Psa_103:20; Luk_15:10; Heb_1:14), and their destiny is in the celestial city (Heb_12:22; Rev_21:12). They remain angels throughout their existence. They neither propagate nor do they die. There is no reason for confusing the angels with any other creatures in God's universe. Even though they fall, as in the case of Satan and the demons, they are still classed as angels (Mat_25:41).
2.2
In regard to their racial stock, the Gentiles had their origin in Adam and their natural headship is in him. They have partaken of the fall, and, though they are the subjects of prophecy which predicts that some of them will yet share, as a subordinate people, with Israel in her coming kingdom glory (Isa_2:4; Isa_14:1-2; Isa_60:3; Isa_60:5; Isa_60:12; Isa_62:2; Mat_25:34; Act_15:17), they, with respect to their estate in the period from Adam to Christ, are under a fivefold indictment, namely, "without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world" (Eph_2:12). With the death, resurrection, and ascension of Christ, and the descent of the Spirit, the door of gospel privilege was opened unto the Gentiles (Act_10:45; Act_11:17-18; Act_13:47-48), and out of them God is now calling an elect company (Act_15:14). Their new proffered blessings in this age do not consist in being permitted to share in Israel's earthly covenants, which even Israel is not now enjoying; but rather, through riches of grace in Christ Jesus, they are privileged to be partakers of a heavenly citizenship and glory. It is revealed that the mass of Gentiles will not in this age enter by faith into these heavenly riches. Therefore, this people, designated as "the nations," go on, and at the end of their stewardship as earthrulers, which is the termination of "the times of the Gentiles" (Luk_21:24; cf. Dan_2:36-44), they of that generation will, at the end of the tribulation period (cf. Mat_24:8-31 with Mat_25:31-46), be called upon to stand before the Messiah King, seated on the throne of His glory (Mat_25:31-32) here on the earth. At that time, some who are found on the left and who are designated "the goats" will be dismissed into "everlasting fire, prepared for the devil and his angels," but those who are found on His right, who are designated as "sheep," will be ushered into "the kingdom" prepared for them from the foundation of the world (Mat_25:31-46). The basis of this judgment and its disposition of each of these groups, who together represent the sum total of that generation of the Gentile nations, will be meritorious to the last degree. The "sheep" enter the kingdom and the "goats" the lake of fire on the sole issue of their treatment of a third group whom Christ designates "my brethren." This context does not bear out the interpretation that this is a description of a last and final judgment when all saved people of all the ages are ushered into heaven; for the saved, each and every one, when departing this world are immediately present with the Lord in heaven (Act_7:55-56; 2Co_5:8; Php_1:23); and who, according to such an interpretation, would answer to "my brethren"? The scene is at the close of the great tribulation (Mat_24:21) after the removal of the Church from the earth, and at a time when nations will be divided over the Semitic question. The issue is one regarding what nations will be chosen to enter Israel's Messianic kingdom on the earth. The destiny of the Gentiles is further revealed when it is declared concerning the city which, after the creation of the new heavens and the new earth, comes down from God out of heaven (Rev_3:12; Rev_21:2; Rev_21:10), that "the nations of them which are saved shall walk in the light of it: and the kings of the earth do bring their glory and honour into it. ... And they shall bring the glory and honour of the nations into it" (Rev_21:24-26). The term "the nations of them which are saved" could not refer to the Church for her destiny is not earthly, neither is she ever termed "the nations," nor does she include the kings of the earth in her number. In this same context, the city itself is said to be "the bride, the Lamb's wife," which is the Church (Rev_21:2, Rev_21:9-10). Thus it is disclosed that in spite of the fact that a dispensation of worldrule is committed unto them, that in this age the gospel is preached unto them with its offers of heavenly glory, that in the coming age they share the blessings of the kingdom with Israel, and that they appear in the future ages they remain Gentiles, in contradistinction to the one nation Israel, to the end of the picture; and there is no defensible ground for diverting or misapplying this great body of Scripture bearing on the Gentiles.
2.3
Whatever Abraham was nationally before he was called of God, it is certain that God set him apart and through him secured a race so distinct in its individuality that from the time of the Exodus to the end of the record of their history they are held as antipodal of all other nations combined. Whatever Abraham's distinctive physical characteristics may have been, it is undeniable that his spiritual characteristics were far removed from those of the idolatrous heathen among whom he was reared, and the race which sprang from him through Isaac and Jacob has ever been unique both with regard to spiritual values and physical appearance.
Following the first eleven chapters of Genesis wherein the first third of human history is recorded and which concern a period of two thousand years when there was but one division of the human family on the earth, the record enters upon the second third of human history which period of two thousand years extends from Abraham to Christ. In a usual edition of the Bible totaling 1,351 pages, 1,132 bear almost exclusively upon this second period, and concern the physical seed of Abraham through Isaac and Jacob. During this extended period there are two divisions of humanity on the earth, but the Gentile is then considered only in the light of his relation to Israel. Israel is set apart as an elect nation. Her specific divine favors are enumerated thus: "Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen" (Rom_9:4-5). Out of the covenants Jehovah has made with Israel, five eternal features are dominant a national entity (Jer_31:36), a land in perpetuity (Gen_13:15), a throne (2Sa_7:16; Psa_89:36), a king (Jer_33:21), and a kingdom (Dan_7:14). Though Jehovah reserves the right to chasten even to the extent of scattering His people through all the nations, their land being trodden down of Gentiles and their throne vacant for a time, yet His eternal purposes cannot fail. This people are to be regathered and the land will be possessed forever (Deu_30:1-6; Jer_23:5-8; Eze_37:21-25). Their rightful King, the Son of David, will occupy the Davidic throne forever (Psa_89:34-37; Isa_9:6-7; Jer_33:17; Luk_1:31-33; Rev_11:15). Each of the two major passages on the virgin birth of Christ one in the Old Testament (Isa_7:14 with Isa_9:6-7) and one in the New Testament (Luk_1:31-33) record the prediction, in addition to the virgin birth, that Christ will occupy the Davidic throne forever.
According to very much prophecy, the anticipated Messiah would come as a resistless Lion and as a sacrificial Lamb. Peter testifies to the perplexity of the prophets over this seeming paradox (1Pe_1:10-11). Isaiah blends the events connected with the two advents into one vast, all-inclusive expectation (Isa_61:1-5); and even the angel Gabriel was not permitted to disclose the fact of two advents separated by the present age, but refers to the events of both advents as though they belonged to one uninterrupted program (Luk_1:31-33). However, to David were given two important revelations, namely, (a) that God's eternal Son would die a sacrificial death (Psa_22:1-21; Psa_69:20-21), and (b) that He would occupy David's throne forever (2Sa_7:16-29; Psa_89:34-37). David reasoned that if all this were true, God's Son must first die and be raised again from the dead and thus be free to reign forever. This conclusion on the part of David was one of the most vital features of Peter's Pentecostal sermon (Act_2:25-36), in which he is proving that the Lord Jesus is, in spite of His death, the eternal Messiah to Israel. Thus it was disclosed that the Son of David would first die and then be raised again, that the Davidic promise of an eternal occupant of David's throne might be fulfilled. However, it was as definitely predicted that Christ would at His first advent offer Himself to Israel as their King, not in the role of a resistless conquering monarch, as He will yet come (Rev_19:15-16), but "meek" and "lowly" (Zec_9:9; cf. Mat_21:5). Yet, in spite of prediction that Christ would make a precross offer of Himself to Israel as their King, coming in "lowly guise," Dr. Allis in his article on "Modern Dispensationalism" (quoted above) refers to the belief which dispensationalists hold that Christ offered the kingdom to Israel and that it was rejected and postponed as a theory characterized by intricacies and impossible. He states that this theory seriously minimizes "the value and centrality of the Cross in Biblical Revelation" (Ibid., p. 34). Likewise, a Presbyterian minister of the south has written an article which has been published by a reputable Presbyterian journal also accusing the late Dr. C.I. Scofield of modernistic teaching because he seemed to minimize the cross by his advocacy of the theory that the kingdom was offered to Israel before the death of Christ. These men are Calvinists, yet they are disturbed over the seeming conflict between divine sovereignty and human will. If the ground of their objection to the "postponement theory" stands, then there was no assurance that there would be a Jewish nation until Abraham made his decision to obey God; there was no certainty that Christ would be born until Mary gave her consent; there was no assurance that Christ would die until Pilate so ordered. In the light of two determining facts, namely, (a) that Jehovah's Lamb was in the redeeming purpose slain from the foundation of the world and (b) that had Adam not sinned there could have been no need of a redeemer, why did Jehovah tell Adam not to sin? And what would have become of the redemptive purpose had Adam obeyed God? These objections to the socalled postponement theory do not take into consideration the fact of the divinely purposed test involved and the necessary postponement resulting from the failure under testing, the failure itself being anticipated. These are evidently very serious problems for some Calvinists to face. If it be claimed that the birth and death of Christ were predicted and therefore made sure, it is equally true that the precross offer of the earthly Messianic kingdom to Israel by her Messiah in the days of His "lowly guise" was also made sure by prediction. It is equally made sure by prediction that Christ would be crucified, which was Israel's official rejection of their King (Psa_118:22-24 with 1Pe_2:6-8; Mat_21:42-45; Luk_19:14; Luk_19:27; Act_4:10-12), be raised from the dead (Psa_16:8-10), and ultimately sit on David's earthly throne and reign over the house of Jacob forever (Isa_9:6-7; Mat_2:6; Luk_1:31-33). The prophet declared of Christ that He would be "despised and rejected of men," and John states, "He came unto his own, but his own [Israel] received Him not" (Joh_1:11). The truth set forth in this last passage is of utmost importance. The "rejection" on the part of the nation Israel was not the personal rejection of a crucified and risen Savior as He is now rejected when the gospel is refused. It was a nation to whom a Messiah King was promised, rejecting their King. They did not say, "We will not believe on this Savior for the saving of our souls"; but they did say in effect, "We will not have this man to reign over us." This distinction is important since it determines the precise character of their sin.
Two years after their departure from Egypt, God offered to Israel an entrance into their land at KadeshBarnea. They rejected the offer. God knew they would reject it, yet it was a bona fide offer He made to them. Yea, it was in the divine counsel that they would reject, become guilty of that specific sin, and, as a punishment, be returned to thirty-eight more years of wilderness experience. After that, they were taken into the land by His sovereign hand without a question concerning their own wishes. Since He had worked in their hearts to do His good pleasure, they went in with songs of rejoicing. This history is allegorical, if not typical. The two years of wilderness experience preceding the offer at Kadesh are typical of the six hundred years Israel had been out of their kingdom when Christ came. The rejection of the divine offer at Kadesh is typical of the rejection of Christ. A possible entrance into the land at Kadesh was a bona fide offer to Israel made by Jehovah in the full knowledge that they would reject it, and in spite of the fact that His eternal purpose required them to reject the offer and return to thirty-eight more years of trial. Had the salvation of the world hung on the added years of trial after Kadesh, hesitating Calvinists would shrink back from admitting that the Kadesh offer was ever made, or, if made, was genuine. All would be branded as a theory characterized by intricacies and impossible. The added thirty-eight years are typical of Israel's present condition as a people yet deprived of their land and the blessings of their covenants. The entrance of Israel into the land by sovereign power corresponds to the final restoration of that nation to their inheritance which Jehovah covenanted to them as an everlasting possession (Gen_13:14-17). That Israel will yet be regathered into her own land is the burden of about twenty Old Testament predictions beginning with Deu_30:3. The death of Christ is neither incidental, accidental, nor fortuitous. It is the central truth of the Bible and the central fact of the universe. It was also in the purpose of God that Christ's death should be accomplished by Israel as their act of rejecting their King. It is also true that they did not and could not reject what was not first offered to them. In the present unforeseen age which is bounded by the two advents of Christ and often termed parenthetical or an intercalation in the sense that it is unforeseen in the divine program for the Jews as reflected in the prophecies concerning them and is not accounted for in the Gentile program of successive monarchies symbolized by the colossal image of Nebuchadnezzar's dream the Jews, like the Gentiles, are, as individuals, shut up at the present time to the message of the gospel of saving grace through faith in Christ. The agelong Jewish advantage because of divine election is, for an age, set aside and the Apostle declares, "There is no difference." They are as individuals alike with the Gentiles "under sin" (Rom_3:9), and as individuals alike with the Gentiles in that God is rich in mercy to all that call upon Him (Rom_10:12). This is a new message to Gentiles and equally new to Jews. The divine favor proffered to Gentiles does not consist in offering them a share in the national blessings of Israel, nor does it provide a way whereby the Jew may realize the specific features of his national covenants. Though present salvation is into the kingdom of God (Joh_3:3), no earthly kingdom is now being offered to any people. Col_1:13 is no exception. Should the present king of Great Britain marry a woman of another nation he would bring her into his kingdom, not as a subject, but as a consort. The present divine purpose is the outcalling from both Jews and Gentiles of that company who are the Bride of Christ, who are, therefore, every one to partake of His standing, being in Him, to be like Him, and to reign with Him on the earth (Rev_20:4, Rev_20:6; Rev_22:5). To the nation Israel Christ is Messiah, Emmanuel, and King; to the Church He is Head, Bridegroom, and Lord, the last designation connoting His sovereign authority over the Church. These statements, admittedly dogmatic, are easily verified.
At the end of this age, Israel must pass through the great tribulation, which is specifically characterized as "the time of Jacob's trouble" (Jer_30:4-7; Dan_12:1; Mat_24:21); and, before entering her kingdom, she must come before her King in judgment. Of this event Ezekiel writes: "I will bring you out from the people, and will gather you out of the countries wherein ye are scattered. ... And I will cause you to pass under the rod, and I will bring you into the bond of the covenant: and I will purge out from among you the rebels, and them that transgress against me" (Eze_20:34-38. The entire context should be considered, 3344. Cf., also, Isa_1:24-26; Psa_50:1-7; Mal_3:2-5; Mal_4:1-2). Israel's judgments are likewise described by Christ in Mat_24:15-51 Mat_25:1-30. That this Scripture refers to Israel is certain from the fact that the Church does not come into judgment (Joh_3:18; Joh_5:24; Rom_8:1, A.R.V.,[There is therefore now no condemnation to them that are in Christ Jesus. ASV] Rom_8:38-39), and that the description of the judgment of the nations does not begin until verse 31. It therefore follows that Israel's judgments are in view in the passage in question. The incomparable tribulation is ended by the glorious return of Christ to the earth (Psa_2:1-9; Isa_63:1-6; Mat_24:27-31; 2Th_2:3-12; Rev_19:11-21); Israel's judgments, according to the context of Mat_24:30-51 Mat_25:1-30, follow the glorious appearing of Christ; and the judgment of the nations occurs when He is seated on the throne of His glory (Mat_25:31-32).
The Day of Jehovah, which extended period occupies so large a part of Old Testament prophecy, begins with the judgments of Jehovah in the earth, mentioned in the foregoing, and continues on including the return of Christ to the earth and all the millennial glory for Israel and the Gentiles. Zec_14:1-21 predicts the beginning of that long period, while 2Pe_3:4-15 (note, in this connection, Peter declares "one day is with the Lord as a thousand years, and a thousand years as one day") and Rev_20:7-15 describe the end of that period. The whole extended "day" is characterized by the presence of Christ reigning on the earth with His Bride, by Satan being bound and in the abyss, and by the realization on Israel's part of all the glory and blessedness promised that people in Jehovah's covenants with them. More space than this thesis may claim would be required to quote even the major prophecies bearing on this theme (cf. Psa_45:8-17; Psa_72:1-20; Isa_11:1-16 Isa_12:1-6; Isa_54:1-17 Isa_55:1-13; Isa_60:1-22 - Isa_61:1-11 Isa_62:1-12 - Isa_63:1-19 - Isa_64:1-12 - Isa_65:1-25 - Isa_66:1-24; Jer_23:5-8; Jer_31:1-40; Jer_33:1-26; Eze_34:11-31; Eze_36:16-38; Eze_37:1-14; Eze_40:1-49 Eze_41:1-26 - Eze_42:1-20 - Eze_43:1-27 - Eze_44:1-31 - Eze_45:1-25 - Eze_46:1-24 -Eze_47:1-23 Eze_48:1-35; Dan_2:44-45; Dan_7:13-14; Zec_14:1-21; Mal_4:1-6). These promises are all of an earthly glory and concern a land which Jehovah has given as an everlasting possession to His elect people, Israel, to whom He said, "I have loved thee with an everlasting love" (Jer_31:3). Little consideration, indeed, is given to the confusion or inconsistencies which arise when, under a spiritualizing method of interpretation, these blessings which are addressed to the elect nation and related to their land and King are applied to an elect heavenly people called out from all nations to whom no land has ever been given, and who are not now or at any future time said to be subjects of the King. There is no scholarly reason for applying the Scriptures which bear upon the past, the present, or the future of Israel to any other people than that nation of whom these Scriptures speak. The real unity of the Bible is preserved only by those who observe with care the divine program for Gentiles, for Jews, and for Christians in their individual and unchanging continuity.
2.4
The current and last third of human history, extending from the first advent of Christ to the present hour, is characterized by three widely different classes of people dwelling together on the earth. As in the preceding age, all divine purpose centered about the Jew, and the Gentile was in evidence only as he was related to Israel; so in this age the divine purpose centers in the new group which is present, and the Jew and the Gentile are seen only as those to whom the gospel is to be preached alike and from whom this new elect company is being called out by a spiritual birth of each individual who believes to the saving of his soul. The Scriptures addressed specifically to this company are: the Gospel by John especially the Upper Room Discourse, the Acts, and the Epistles. The Synoptic Gospels, though on the surface presenting a simple narrative, are, nevertheless, a field for careful, discriminating study on the part of the true expositor. In these Gospels Christ is seen as loyal to and vindicating the Mosaic Law under which He lived; He also anticipates the kingdom age in connection with the offer of Himself as Israel's King; and, when His rejection is indicated, He announces His death and resurrection and the expectation concerning a heavenly people (Mat_16:18) for whom He gave Himself in redeeming love (Eph_5:25-27). An extensive body of Scripture declares directly or indirectly that the present age is unforeseen and intercalary in its character and in it a new humanity appears on the earth with an incomparable new headship in the resurrected Christ, which company is being formed by the regenerating power of the Spirit. It is likewise revealed that there is now "no difference" between Jews and Gentiles generally, either with respect to their need of salvation (Rom_3:9) or the specific message to be preached to them (Rom_10:12). It is seen, also, that in this new body wherein Jews and Gentiles are united by a common salvation, the middle wall of partition the agelong enmity between Jew and Gentile is broken down, itself having been "slain" by Christ on the cross, thus making peace (Eph_2:14-18). In fact, all former distinctions are lost, those thus saved having come upon new ground where there is neither Jew nor Gentile, but where Christ is all in all (Gal_3:28; Col_3:11). The New Testament also records that the individual Christian, being indwelt by Christ, now possesses eternal life and its hope of glory (Col_1:27), and, being in Christ, is enriched with the perfect standing of Christ, since all that Christ is even the righteousness of God is imputed unto him. The Christian is thus already constituted a heavenly citizen (Php_3:20) and, being raised with Christ (Col_3:1-3), and seated with Him (Eph_2:6), belongs to another sphere so definitely, indeed, that Christ can say of the Christian: "Ye are not of the world, even as I am not of the world" (Joh_17:14, Joh_17:16; cf. Joh_15:18-19). It is likewise to be observed that since this spiritual birth and heavenly position in Christ are supernatural, they are, of necessity, wrought by God alone, and that human cooperation is excluded, the only responsibility imposed on the human side being that of faith which trusts in the only One who is able to save. To this heavenly people, who are the New Creation of God (2Co_5:17; Gal_6:15), is committed, not in any corporate sense but only as individuals, a twofold responsibility, namely, (a) to adorn by a Christlike life the doctrine which they represent by the very nature of their salvation, and (b) to be His witnesses to the uttermost parts of the earth. It is similarly believed that the Scriptures which direct the Christian in his holy walk and service are adapted to the fact that he is not now striving to secure a standing with God, but is already "accepted in the beloved" (Eph_1:6), and has attained unto every spiritual blessing (Eph_1:3; Col_2:10). It is evident that no human resource could enable any person to arise to the fulfillment of these heavenhigh responsibilities and that God, anticipating the believer's inability to walk worthy of the calling wherewith he is called, has freely bestowed His empowering Spirit to indwell every one who is saved. Of this same heavenly company it is declared that they, when their elect number is complete, will be removed from this earth. The bodies of those that have died will be raised and living saints will be translated (1Co_15:20-57; 1Th_4:13-17). In glory, the individuals who comprise this company will be judged as regards their rewards for service (1Co_3:9-15; 1Co_9:18-27; 2Co_5:10-11), be married to Christ (Rev_19:7-9), and then return with Him to share as His Consort in His reign (Luk_12:35-36; Jud_1:14-15; Rev_19:11-16). This New Creation people, like the angels, Israel, and the Gentiles, may be traced on into the eternity to come (Heb_12:22-24; Rev_21:1-27 Rev_22:1-5). But, it will be remembered, the Christian possesses no land (Exo_20:12; Mat_5:5); no house (Mat_23:38; Act_15:16), though of the household of God; no earthly capital or city (Isa_2:1-4; Psa_137:5-6); no earthly throne (Luk_1:31-33); no earthly kingdom (Act_1:6-7); no king to whom he is subject (Mat_2:2), though Christians may speak of Christ as "the King" (1Ti_1:17; 1Ti_6:15); and no altar other than the cross of Christ (Heb_13:10-14).