Christianity 201

December 26, 2018

Did the Birth of Christ Commence a New Dispensation?

For today’s thoughts, we’re turning to two different articles at a site we’ve visited before, The Christian Courier. Click the individual titles to read each in full. Both articles are by Wayne Jackson.

What is the difference between Bible dispensations and the doctrine of dispensationalism?

What Is a Bible Dispensation?

The Greek word oikonomia is rendered “dispensation” several times in the New Testament (see 1 Cor. 9:17; Eph. 1:10; 3:2, 9; Col. 1:25).

Sometimes the word suggests the idea of managing a household and is rendered as “stewardship” (Lk. 16:2, 3, 4; 1 Cor. 9:17). On other occasions, the word implies a plan that has been arranged (Eph. 1:10; 3:9). The term may suggest appropriate training in divine instruction (1 Tim. 1:4).

In popular usage, the word dispensation often refers to a period of time. In Bible parlance, it frequently refers to the major epochs of time in which God has operated in implementing the plan of redemption.

The Patriarchal Dispensation

The Patriarchal Dispensation extended from the creation to the commencement of the Mosaic period, at which point God selected the Hebrews as a special people through whom he would send the Christ (Gen. 12:1ff; Dt. 7:6).

In the patriarchal age, God spoke to man through select prophets. Worship was administered by the fathers of each family (cf. Job 1).

The Mosaic Dispensation

The Mosaic Dispensation began at Sinai, when Jehovah gave the law of Moses to the Hebrews. By doing so, he separated them from the other nations of the world as his own special people. They would be a redemptive tool preliminary to the sending of his Son (Gal. 3:24-25; 4:4).

Only Israel was under this code. The balance of humanity remained under the patriarchal system. The Mosaic religion was terminated at the cross (Col. 2:14ff). It ended in a political sense with the destruction of Jerusalem in A.D. 70.

The Christian Dispensation

The Christian Dispensation began on the day of Pentecost and will be terminated at the return of Christ (Isa. 2:2-4; Dan. 2:44; Joel 2:28-30; 1 Cor. 15:24-26). At that point, the eternal order of all things will be set.

Note that the author asserts that The Christian Dispensation is beginning at Pentecost, not at Christ’s Birth.

at this point the article continues to address the issue in its title, concerning the doctrine of Dispensationalism. Since that’s not part of our discussion today, let’s look at the second article.

Are the Gospels a Part of the New Testament?

“The law and the prophets were until John …”

The New Testament is perfectly clear in its teaching that, commencing with the ministry of John the Immerser, a new era of instruction was being progressively implemented by divine authority. This time frame constituted a transitional period. During these days, certain instructions pertaining to the coming kingdom of Christ were taught by the Lord and his apostles. Of course, the formalities of the Mosaic regime were still in force technically, and would remain so until the Law was finally “nailed to the cross” (Col. 2:14; cf. Eph. 2:14-15).

For example, Jesus declared: “The law and the prophets were until John: from that time the gospel of the kingdom of God is preached, and every man enters violently into it” (Lk. 16:16)…

The New Birth: Old Testament or New Testament?

To contend that the teaching within the Gospel accounts is not applicable to those of the Christian age would reflect a manifest absurdity. Christ taught, for example, that men must satisfy the conditions of the “born again” operation in order to enter the kingdom (Jn. 3:3-5).

That this process had an after-Pentecost application is obvious from the following facts. The Lord’s kingdom did not arrive until Pentecost (Mk. 9:1; Acts 1:8; 2:4), and the saints of the post-Mosaic period throughout the Middle East had undergone this “birth” procedure in obtaining their salvation (cf. 1 Pet. 1:1-2).

Hence, the “new birth” procedure taught by Christ in the “Gospels” had a post-Gospels application.

“Tell it to the church”

Then consider the following admonition from the Son of God.

“And if your brother sins against you, go, show him his fault between you and him alone: if he hears you, you have gained your brother. But if he hears you not, take with you one or two more, that at the mouth of two witnesses or three every word may be established. And if he refuses to hear them, tell it to the church: and if he refuses to hear the church also, let him be unto you as the Gentile and the publican (emphasis added).”

Here is a context that can have no application until the day of Pentecost and the establishment of the church. This fact alone destroys the baseless assertion that nothing in the Gospel narratives is applicable after the advent of the Christian age (unless repeated in Acts through Revelation)…

Again note the terms “progressive” and “transitional.” With the birth of Christ, something new is stirring, but it has yet to be revealed until Jesus begins his earthly ministry, and it comes to fruition at Pentecost, the birth of the Church.

 

 

March 12, 2012

The Oldest Recorded Christian Sermon

Items here can sometimes run quite long, but this one is even more so, and requires you to click. However, even if you don’t read every word — and I read the first half of it out loud on Saturday night — you’ll get a sense of a type of teaching quite different from what we often hear today.

Jim Greer originally posted this in two parts at the blog Not for Itching Ears. Allow me to reblog his introduction, before linking you to the actual sermon. And grab a coffee before you start and then kick back for about 20 minutes and take a trip a long way back in time…

I have listened to a lot of sermons in the past 25 years. I have also read many old sermons from the great preachers of the past. I have amassed a huge library of books from great authors, both past and present. Many of these works have impacted my life in big and small ways. But none more than the writings and messages of the early christian church leaders.

In my quest to figure this thing called Christianity out, I have found it helpful to go back and read how the earliest Christ followers understood Christianity. For some reason unknown to me, many of my contemporaries are content to allow the modern preacher and theologian to shape their view of what it means to be a Christian. As if Christianity has not changed in 2000 years. What passed for authentic Christianity in the first and second century is not even close to what we see today in the larger body of Christ. I think that the earliest Christians would probably not even recognize us. Like the telephone game many of us played as children, the farther one gets away from the original, the more likely one is to distort the message. This is why I read the early church fathers, the anti-nicene Fathers in particular.

Today, I have posted 10 chapters from the book of Second Clement. Written sometime in the late first century or early 2nd century, it is the oldest sermon we have, outside of the sermons recorded in the New Testament. It was probably a message delivered in Corinth and meant to be spoken to the congregation. It was either written by Clement himself or simply attributed to him.

As you read it, you will find that it reads just like a letter from the New Testament. Of course, it isn’t scripture, but you will be encouraged to follow Him if you read it. In addition to that, you will see how the earliest Christian leaders understood our faith. Let me know if you recognize today’s church in anything that is written here.

Link to Part One of Have you Read the Oldest Christian Sermon Outside the New Testament? (click here)

Link to Part Two of Have you Read the Oldest Christian Sermon Outside the New Testament? (click here)

Note: Clement is not without controversy, but was not considered heretical by the Catholic church. You can read more about him at Wikipedia and Theopedia.