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Q & A on Classic Dispensationalism © 2004 by R W Glenn 1

Q & A on Classic Dispensationalism

Q. According to Classic Dispensationalists, do people die during the millennium?

A. Yes. “Longevity is restored, but death the ‘last enemy’ (1 Cor. 15:26) is not destroyed till after Satan’s rebellion at the end of the thousand years (Rev. 20:7-14).”1

Q. According to Classic Dispensationalists, what happens to people who die during the millennium?

A. It is difficult to tell. Here is what Scofield says:

The ‘first resurrection,’ that ‘unto life,’ will occur at the second coming of Christ (1 Cor. 15:23) the saints of the O.T. and church ages meeting Him in the air (1 Thess. 4:16, 17) while the martyrs of the tribulation, who also have part in the resurrection (Rev 20:4) are raised at the end of the great tribulation….

After the thousand years the ‘resurrection unto judgment’ (John 5:29) occurs. The resurrection-body of the wicked dead is not described. They are judged according to their works, and cast into the lake of fire (Rev 20:7-15).2

The fate of the unrighteous is clear; they will be resurrected for purposes of judgment. Those who joined Satan in his final rebellion will face God at the Great White Throne to be eternally condemned. Scofield, however, makes no mention of the righteous that may die during the millennium. One dispensationalist that I read says that only the unrighteous that are bothersome to God’s people will die during the millennium. This claim is made on the basis of Isa 65:20: “No longer will there be in it an infant who lives but a few days, Or an old man who does not live out his days; For the youth will die at the age of one hundred And the one who does not reach the age of one hundred Will be thought accursed.”

In addition, though Robert Thomas’ Dispensationalism is of the revised type, his comment is worth reviewing: “The question of what happens to the living just persons who are alive at the end of the Millennium does not come up in [Rev 20:12]. Presumably these saints will survive the transition from the old earth and heaven to the new ones. The assumption must be that God will give them new bodies that suit them for conditions of immortality in the new heaven and the new earth.”3

The reason I cite Thomas here is two-fold: (1) Thomas’ research is second to none. The fact that he makes this claim without any reference to other interpreters is remarkable. It likely indicates that the literature is not clear on this issue; (2) the quotation seems to answer our question by implying that just persons will not die during the millennium. This is in harmony with the other writer that I mentioned above.

I hasten to add that Thomas’ place alongside Revised Dispensationalists should be apparent; for he understands those just people living at the time of close of the millennium to join all the saints

1 C I Scofield (Ed), The Scofield Reference Bible (New York: Oxford, 1917), 769. 2 C I Scofield, “Scofield’s Reference Notes” at www.biblemaster.com/bible/comm/srn. 3 Robert L Thomas, Revelation 8-22: An Exegetical Commentary (Chicago: Moody, 1995), 431.

Q & A on Classic Dispensationalism © 2004 by R W Glenn 2

in the new heaven and the new earth. The Classic Dispensationalist would have understood them to occupy only the new earth.

Q. How does a Classic Dispensationalist understand Eph 2:11-16: “Therefore remember that formerly you, the Gentiles in the flesh, who are called ‘Uncircumcision’ by the so-called ‘Circumcision,’ which is performed in the flesh by human hands—remember that you were at that time separate from Christ, excluded from the commonwealth of Israel, and strangers to the covenants of promise, having no hope and without God in the world. But now in Christ Jesus you who formerly were far off have been brought near by the blood of Christ. For He Himself is our peace, who made both groups into one and broke down the barrier of the dividing wall, by abolishing in His flesh the enmity, which is the Law of commandments contained in ordinances, so that in Himself He might make the two into one new man, thus establishing peace, and might reconcile them both in one body to God through the cross, by it having put to death the enmity”?

A. The Classic Dispensationalist sees nothing in this text to undermine his fundamental belief in two redemptive purposes of God. This passage relates exclusively to God’s heavenly people, the church, made up of both Jews and Gentiles of this present age who are trusting in Jesus Christ alone for their salvation. They do not see it as teaching that there is one redemptive purpose of God. This is what Scofield says, “Here [in Eph 2:15] the ‘new man’ is not the individual believer but the church, considered as the body of Christ in the sense of (Eph. 1:22, 23; 1 Cor. 12:12, 13; Col. 3:10, 11).”4

Q. What were the historical considerations that led to the development of Dispensationalism?

A. The answer to this question could take up to a few class periods to address. For now, let me mention four precipitating factors: (1) J N Darby’s personal spiritual renewal during his convalescence from a leg injury. It was during this time that he came to have a very great appreciation for his union with Christ in heaven, which is not on the basis of law but on the basis of grace. (2) The terrible conditions of the established churches in the England of the 19th

century. (3) His analysis of the difference between his experience and the state of “Christendom.” (4) His rise to leadership in a church renewal movement, later to be called the Plymouth Brethren. I would refer you to the books by Clarence B Bass, Backgrounds to Dispensationalism: Its Historical Genesis and Ecclesiastical Implications (Grand Rapids, MI: Eerdmans, 1960) and James Grant, The Plymouth Brethren: Their History and Heresies(London: W H Guest, 1875).

4 “Scofield’s Reference Notes”

Chart 1.1

Systems of Theology: Charts for General Intro & Covenantalism © 2000, 2004 by R W Glenn

Systematic Theology Biblical Theology Logical Historical A Circle A Line Topics in Theology Systems of Theology


Chart 2.1

The Reformation:The Birth of Protestantism

Reformed Theology—essentially following the teaching of John Calvin.

Non-ReformedTheology—followingLuther, Arminius, Menos, etc.


Chart 3.1

Contracting Parties ConditionsPromises

Threatenings


Chart 4.1

Parties God and Adam (as Covenant Head) Foundation The holy and perfect nature of man. Condition The performance of good works. Promise Eternal life. Threat The curse—physical and eternal death. Repetition From the fall until Christ, esp. in the Decalogue.


Chart 5.1

Parties God and those he chooses. Foundation God’s own faithfulness. Condition Faith and obedience. Promise The inheritance of eternal life. Threat Damnation. Repetition Every covenant of redemption history following

the Covenant of Works.


Chart 6.1

Parties The Father and the Son Foundation The eternal, wise counsel of the

Triune God Condition The Son’s obedience to the Father

in the outworking of redemption. Promise Bestowal of a kingdom and

spiritual offspring upon the Son.


Chart 7.1

Internal Participation External Participation True Believers Only True and False Believers

Children of true believers.

Children of professing believers.


Chart 8.1

Circumcision Baptism

Lord’s Supper Passover


Chart 9.1

The Covenant of Redemption

The Covenant of Works

The Covenant of Grace

The Old Testament Administration

The New Testament Administration

Systems of Theology: A Synopsis of the Systems © 2004 by R W Glenn 6. 1

A Synopsis of the Systems

Emergencein History

Major Proponents

Purposes of God

The Covenants The Abrahamic Covenant

The Old Covenant The Davidic Kingdom

Relationship of the Church to

IsraelCovenantalism Late 16th,

early 17th

century

Rollock, Westminster Divines

Unified: Redemption

All biblical covenants are manifestations of the Covenant of Works or Covenant of Grace

Foundational Administration of the Covenant of Grace; God’s unchanging moral law expressed in the Decalogue; binding for believers

Already and not yet

The church is spiritual Israel

ClassicDispensationalism

Late 19th,early 20th

century

J N Darby, C I Scofield, L S Chafer

Bifurcated: Earthly and Heavenly

Some covenants are heavenly and some are earthly and some are both heavenly and earthly (see Chart 5.2)

Foundational Belongs exclusively to the dispensation of Law; not at all binding for believers

Not yet The church is discrete from Israel, an intercalation into the biblical historical timeline

RevisedDispensationalism

20th century Charles Ryrie, John Walvoord, Dwight Pentecost

Bifurcated: Earthly and Heavenly

Some covenants are heavenly and some are earthly and some are both heavenly and earthly

Foundational Belongs exclusively to the dispensation of Law; generally not binding for believers

Not yet The church is discrete from Israel, an intercalation into the biblical historical timeline

ProgressiveDispensationalism

20th century Craig Blaising, Darryl Bock, Robert Saucy

Unified: Manifestation of the Kingdom

The covenants represent different manifestations of the kingdom of God

Foundational Functions in biblical history to manifest an aspect of the kingdom of God; generally not binding for believers

Already and not yet

The church is in some ways discrete from Israel and in other ways is not discrete from Israel

NewCovenantalism

21st century John Reisinger, Fred Zaspel, Tom Wells

Unified: Redemption

The covenants stand in teleological relationship to one another

Foundational Functions in biblical history to regulated the course of redemption by producing the people who would write the Scriptures and bring forth the Messiah; binding only insofar as it has been fulfilled and terminated in Christ

Already and not yet

The church is the fulfillment of Israel

Chart 1.2

InnocencyConscience

Human Government

PromiseLaw

GraceKingdom

Chart 2.2

His Purposes Earthly Heavenly

The People Israel and Gentile nations alive at Christ’s return who persevere in the Great Tribulation

OT saints who failed to realize God’s earthly purpose, the entire church, and the martyrs of the Great Tribulation

The Goal of the Purposes Liberty from the curse and restoration of humanity

Liberty from sin and deliverance to the presence of the Lord

The Beginning of the Fulfillment of the Purposes

Inaugurated at the beginning of the Millennium

Inaugurated at the resurrection

The Consummation of the Purposes

Consummated at the close of the Millennium and experienced in perpetuity on the New Earth

Consummated and experienced in perpetuity in the New Heaven

The Final State of the People

Perpetually earthly—NO

resurrection Perpetually heavenly—resurrection

Chart 3.2

Resumption of earthly redemption

Insertion of the church age—unforeseen in OT

Redemption of Israel and Gentile

i

The ChurchAge

Chart 4.2

A Given Utterance in the OT(E.g., people, offspring, land, blessing, command, etc.)

Earthly: Israel and Gentile nations

Heavenly: the Church

Literal and historical meaning Spiritual meaning

Chart 5.2

Abrahamic Covenant Earthly fulfillment Heavenly Fulfillment

Mosaic Covenant Earthly fulfillment only1 No heavenly fulfillment

Palestinian Covenant Earthly fulfillment only No heavenly fulfillment

Davidic Covenant Earthly fulfillment only No heavenly fulfillment

New Covenant C.I. Scofield

Earthly fulfillment Spiritual Fulfillment J.N. Darby: One New Covenant

Earthly fulfillment Heavenly fulfillment L.S. Chafer: Two New Covenants

New Covenant 1 New Covenant 2 Earthly

fulfillmentonly

No heavenly fulfillment

Fulfilled in the church

Heavenlyfulfillment

1 That a covenant has an earthly fulfillment only does not mean that its fulfillment is not everlasting,

for it will be literally fulfilled commencing with the Millennium and culminating in the eternal state.

Chart 6.2

Present In the preaching of Jesus Present In mystery form in

Christendom Future In the Millennium

Chart 1.3

The Perspective TheDefinition

From God’s Perspective An Economy From Man’s Perspective A

ResponsibilityFrom the Progressive Revelation point of view

A Stage

Chart 2.3

Classic Dispensationalism Revised Dispensationalism Earthly: Israel Heavenly No such hermeneutical

distinctionLiteral and historicalmethod

Spiritual or AllegoricalMethod

Grammatico-historical method only

Chart 3.3

His Purposes Earthly Heavenly

The People Israel and Gentile nations alive at Christ’s return who persevere in the Great Tribulation

OT saints who failed to realize God’s earthly purpose, the entire church, and the martyrs of the Great Tribulation

The Goal of the Purposes

Liberty from the curse and restoration of humanity

Liberty from sin and deliverance to the presence of the Lord

The Beginning of the Fulfillment of the Purposes

Inaugurated at the beginning of the Millennium

Inaugurated at the resurrection

TheConsummation of the Purposes

Consummated at the close of the Millennium and experienced in the New Heaven or the New Earth

Consummated and experienced in the New Heaven or the New Earth

The Final State of the People

Resurrection Life, yet forever Israel

Resurrection Life, yet forever the church

Chart 4.3

Resumption of Israel’s Redemption

An Interlude in God’s Program

for Israel

Redemption of Israel

Insertion ofthe Church Age

4.1

The Purposes of God in Redemption Covenantalism Classic

DispensationalismRevised

DispensationalismProgressive

DispensationalismOne Unified

Purpose:Spiritual

Redemption

Multiple Purposes: Earthly, National, Political, Social,

and Spiritual

Multiple Purposes: Earthly, National, Political, Social,

and Spiritual

One Unified Purpose:

The Manifestation of the Kingdom of

GodThe Covenant of

GraceEarthly/Heavenly

DualismChurch/Israel

DistinctionUnity with Distinctives

4.2

The Centrality of the Kingdom1

Divine Presence and Power Revealed in Progress of Redemption Future

DispensationPast Dispensations Jesus Christ Present

Dispensation

Millennial Eternal

The Eschatological Kingdom of God TheKinglyActs of

God

TheKingdom

of God In the person of

Christ

In the communityof Christ,

the church (while he is ascended)

In the millennialempire of

Christ(after he has descended)

In eternal fulfillment

(after he has descended)

1 This chart is a modified (but very close) version of one found in Blaising and Bock’s Progressive Dispensationalism 55.

Systems of Theology: Charts © 2004 by R W Glenn Chart 5. 1

The Teleological Relationship between the Covenants1

Covenant Relationship Noahic Provision of a continuing earthly

scene on which redemption could take place.

Abrahamic Outlines the course of redemption history, while setting forth the two kinds of redemption and two peoples to experience them.

Mosaic Regulated the course of redemption history by producing the people who would write the Scriptures and bring forth the Messiah.

1 Wells & Zaspel, New Covenant Theology, nowhere address the relationship of the Davidic covenant to the earlier or later covenant(s).

Systems of Theology: Eschatology Supplement © 2004 by R W Glenn 1

Systems of Theology Eschatology Supplement

1. Christian Interpretations of the End Times (see Rev 20:1-10)

A. Premillennialism

B. Amillennialism

C. Postmillennialism

2. Types of Premillennialism

A. “Earthly Program” Premillennialism (see Dan 9:24-27)

1. Pre-tribulational

2. Mid-tribulational

3. Post-tribulational

B. “Historic” Premillennialism

3. The End Times and Systems of Theology

A. Dispensational Theologies

1. Classic Dispensationalism

a. Pretribulational Premillennialism only

2. Revised Dispensationalism

a. Pretribulational Premillennialism (95%)

b. Midtribulational Premillennialism (4%)

c. Posttribulational Premillennialism (1%)

Systems of Theology: Eschatology Supplement © 2004 by R W Glenn 2

3. Progressive Dispensationalism

a. Pretribulational Premillennialism: Though they advocate this position, they leave room for mid- and post-tribulational views. “While most dispensationalists probably hold to a pretribulation rapture of the church as being in certain respects more harmonious with dispensationalism in general, many would not desire to make this a determining touchstone of dispensationalism today.”1

B. Non-Dispensational Theologies

1. Covenantalism

a. Historic Premillennialism

b. Amillennialism

c. Postmillennialism

2. New Covenant Theology

a. Historic Premillennialism

b. Amillennialism

4. Concluding Observations

A. Both dispensational and non-dispensational theologies allow for premillennialism.

B. Only dispensational theologies are “Earthly Program” premillennialist eschatologies.

C. Only non-dispensational theologies allow for amillennial and postmillennial readings of the events of the end times.

1 Robert L Saucy, The Case for Progressive Dispensationalism: The Interface between Dispensational and Non-Dispensational Theology (Grand Rapids, MI: Zondervan Publishing, 1993), 8-9.

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