In the study of the Scriptures it is important to understand that scriptural revelation is divided into well - defined periods. These are clearly separated, and recognize these divisions and their divine purposes is one of the most important factors in the true interpretation of Scripture. These divisions are known as "dispensations" and successive time periods can be observed different dispensations.
A dispensation may be defined as a stage in the progressive revelation of God and is a different administration or rule of life. Although the concept of a dispensation and a time when the Bible is not exactly the same, it is obvious that every period has its dispensation. The times are often mentioned in the Bible (Ephesians 2: 7; 3: 5. 9; Hebrews 1: 2.). The Bible also makes no distinction of times (Jn 1:17; cf. Matt. 5: 21-22; 2 Corinthians 3:11; I 7: 11-12.).
It is likely that recognition of dispensations shed more light on the overall message of Scripture than any other aspect of Bible study. Very often it happens that the fact of having a clear understanding of, dispensations and the purposes that God has revealed in them has become the beginning of a valuable knowledge of Scripture and a personal interest in the Bible itself. Man's relationship with his Creator is not the same in all ages. It was necessary to submit to certain tests fallen man. This is partly the purpose of God through the ages, and the results of the trials faced by man has been in each case an unquestionable demonstration of both the sinfulness and absolute spiritual and moral failure of mankind. And on the final day every mouth may be closed, because through centuries of experience will have seen evil or folly of all thoughts of the human heart.
Each dispensation begins, therefore, with the man divinely established in a new position of privilege and responsibility, and ends with human failure that results in the revelation of the righteous judgment of God. While it is true that there are some facts, such as the holy character of God, which remain unchanged forever and consequently are the same in every age, have both different instructions and responsibilities are limited in their application to specific period.
In connection with this the Bible student must recognize the difference between primary application and secondary application of the Word of God. Only those portions of Scripture which are intended directly for the son of God in this time of grace should be subject to a primary or personal application to the Christian. It is claimed that such instructions received detailed compliance.
When it comes to secondary application it should be noted that, while it is true that can be drawn spiritual lessons of each Bible portion, this does not mean that the Christian is under obligation to God to fulfill those principles which were the expression of God's will for people other dispensations. The son of God in the present period of grace is not in the same situation as Adam or Abraham, or Israel in the time of the Law; neither it is nor called to follow the peculiar way of life according to the Scriptures be demanded of men when the King has returned to establish his earthly kingdom.
Being the son of God depends entirely on the instruction contained in the pages of the Bible to guide their steps in everyday life, and since the principles revealed in the various dispensations are so diverse and sometimes so contradictory, is of great importance for he recognize the biblical portions that apply directly to your own case, if you will live according to God's will and for the glory of God. In considering the full testimony of the Bible, it is almost as important for the believer who wishes to know what God's will is not concerned directly as that which has direct reference to it. It is obvious that, apart from the knowledge of dispensational truth, the believer can not intelligently adapt to the present purpose of God in the world. Only that knowledge will save you from falling into that subject to the law that characterized the last dispensation or want to carry out at present global transformation program belonging to the dispensation to come.
Due to the imperfection of translations, some important truths are hidden from the current reading only the text of the Bible. For example, the Greek word aion, which means "age" or dispensation,translated "world" in about forty times. For example, when it says in Matthew 28:20 "to the end of the world", the reference is not the end of the material world, which in due course will take place (2 Peter 3: 7; Rev. 20:11. ; is 66:22), but rather the end of this age.. The end of the world is not close, but the end of this age. According to the Scriptures there in all seven major dispensations, and it is clear that we are living near the end of the sixth of them. The age of the millennial kingdom (Rev .20: 4, 6) is yet to come.
A dispensation is characterized more or less by the new responsibilities that God says to man at the beginning of her and the divine judgments that the same ends. The seven dispensations are as follows:
7) millennial kingdom.
By studying the dispensations there are certain essential principles to understand this teaching.Dispensationalism is derived from a normal or literal interpretation of the Bible. It is impossible to interpret the Bible in its normal and literal sense without realizing that there are different ages and different dispensations. A second principle is that of progressive revelation, that is, the fact recognized by almost all students of Scripture that revelation is given in stages. Third, all exhibitors Bible need to recognize that later revelation to some extent replaces a primary revelation with a resultant change in rules of life in which they can be changed or modified and added new requirements. For example, while God commanded Moses to kill a man for cutting firewood on a Saturday (Num. 15: 32-36), none apply this commandment today because we live in a different dispensation. Although often distinguished seven dispensations in Scripture, three are more important than others; They are: the dispensation of law, ruling Israel in the Old Testament from the time of Moses; the dispensation of grace, the present era; and the future dispensation of the millennial kingdom.
This dispensation began with the creation of man (Gn. 1: 26-27) and continues until Genesis 3: 6.Man in this dispensation was given human responsibility to be fruitful, subdue the earth, to have dominion over the animals, using vegetables to eat and take care of the garden of Eden (Genesis 1: 28-29; 2:15.). However, he was given a ban; man was instructed not to eat of the tree of knowledge of good and evil (Gn. 2:17). Although the man was granted a blessed state, a body, mind and perfect nature, and everything you need to enjoy life, Eve succumbed to temptation and ate the forbidden fruit and Adam joined her in her act of disobedience ( Gen. 3: 1-6.). As a result came the divine judgment, spiritual death, the knowledge of sin, fear of God and loss of companionship.
Even in these circumstances God introduced the principle of grace with a promise of the Redeemer (Gn. 3: 15) and provided coats of skins, typical provision of redemption (Gen. 3:21.).
They were driven out of the garden, but were allowed to live their lives naturally (Gen. 3: 23-24.) And the judgment of God upon them began a new dispensation. In the dispensation of innocence God revealed the failure of man, gave the promise of a Redeemer to come, revealed his sovereignty in judging His creatures and introduced the principle of grace.
This dispensation, which begins in Genesis 3: 7 and extends to Genesis 8: 19, brought new responsibilities on man, established in the so-called covenant with Adam and Eve. a curse on Satan (. Gen. 3: 14-15) was issued, but also down a curse upon Adam and Eve (Gn. 3: 16-19). Although a detailed moral given to man in this time code is not revealed, he was required to live according to their conscience and keeping the knowledge of God as it was given. However, low awareness, failing man continued much as it always had. Consciousness could convince, but would not bring victory (John 8: 9; Rom 2:15; 1 Cor 8:.. 7; 1 Tim 4: 2.).
Adam's children had their sinful nature manifested in the fact refuse to bring a blood sacrifice (Gen. 4: 7.) And the murder of Abel by Cain (Gn. 4: 8). The resulting civilization was sinful Cain (Gn. 4: 16-24), and physical death became commonplace (Gn. 5: 5- 31). The wickedness of the human heart reached such a state that the trial was again necessary (Gn. 6: 5, 11-13). The trial was said about Cain (Gn. 4: 10-15), and humanity in general in death (Gn. 5). Finally God had to bring the flood on the earth (Gn. 7: 21-24).
However, in this period he was also manifested divine grace, since some were saved, as Enoch (Gn. 5:24), and Noah's family was saved by the Ark (Genesis 6: 8-10; Heb.. 11: 7). The dispensation ended with the flood in which only Noah's family was saved.
God's purpose in this dispensation was to demonstrate the fall of man under the new situation in which he was working on his conscience again. However, in this period God preserved the line of the future Redeemer, demonstrating its sovereignty judge the world by the flood and manifesting His grace to Noah and his family.
This dispensation covers the period from Genesis 8:20 to 11: 9. God gave Noah an unconditional covenant (Gen. 8: 20- 9:17.), In which He promised that there would be more destruction by flood (Gen. 8:21; 9:11.). God promised that the seasons in the course of nature would not change (Gen. 8:22.) And again gave man the command to multiply (Gn. 9: 1) and continue their dominance over animals (Gn. 9: 2); eating meat was allowed now, but the blood was forbidden (Gn. 9: 4). Most important was the establishment of the essence of government, which was given to man the right to kill the murderers (Genesis 9: 5-6.).
In this covenant, and on the other, there are human failure, as indicated by the drunkenness of Noah (Gn. 9: 1) and irreverence of Ham (Gen 9: 22.). It is a period of moral and religious decay (Gn. 11: 1-4). Human government, like consciousness, failed to suppress the sin of man, and the result was the Tower of Babel (Genesis 11: 4.). God's judgment was confused their language (Genesis 11: 5-7.), And human civilization was scattered (Genesis 11: 8-9.).
In this period, however, grace was evident in how God's remnant was preserved and in the selection of Abraham (Genesis 11:10 - 12:. 3). He was also preserved the seed of the woman and God was manifest in a sovereign manner. The dispensation ended with the judgment of the Tower of Babel and preparations for the next dispensation. It is important to note that both -the conscience and human government continue in subsequent dispensations.
Only Abraham and his seed come under the dispensation of promise. In general, the dispensation of human government revealed the failure of man under this new rule of life, selective judgment of God, and continued to manifest divine grace.
This pact, which begins in Genesis 11: 10, extends to Exodus 19: 2. In it human responsibility was given in the form of trust in the promises of God revealed to Abraham. The content of divine revelation included the promise to Abraham (Genesis 12: 1-2; 13:16; 15: 5.; 17: 6); the promise to Israel, the seed of Abraham, which would make a great nation and the channel for the fulfillment of God's promise (Genesis 12: 2-3; 13:16; 15:. 5,18- 21; 17 : 7-8; 28: 13-14; Jos 1: 2-4). and a promise of blessing to the whole earth through Abraham (Genesis 12: 3.), The principle was also established so God bless those who bless Abraham and curse those who cursed Abraham's seed.
The Abrahamic covenant is one of the important covenants of the Bible and includes the provision that Israel would be a nation forever, would have the title to their land forever be blessed in spiritual things would be under divine protection and would have the special sign of circumcision (Genesis 17: 13-14.).
The pact was both gracious and unconditional principles, because they depended on human faithfulness, but in God's faithfulness. Only partially fulfilled in the time when Abraham lived, blessings and promises of the Abrahamic covenant remain in compliance by the end of human history. Some of the immediate blessings of the covenant for a particular generation were conditioned to obedience, but the covenant itself was declared as an everlasting covenant (Genesis 17: 7, 13, 19 1 Cr 16: 16-17; Psalm 105... : 10). The covenant with Abraham was first directed to Abraham and his descendants to where it was committed dispensational responsibility. The world as a whole remained under human government and conscience as their primary responsibility.
Under the Abrahamic covenant, however, there was a consistent pattern of failure, which was manifest in the delay of going to the Promised Land (Gen. 11:31.); Abraham to be the father of Ishmael (Gen . 16: 1-16); and go down into Egypt (Genesis 12:10 - 13: 1 . ). It is clear, however, that Abraham grew in faith and grace and finally had the willingness to sacrifice even his son Isaac in obedience to God (Gn. 22). Following Abraham, Isaac failed to live so close to Egypt as possible without violating the commandment of God. (Gen . 26: 6-16). Similarly, Jacob failed in not believing in the promise made to his mother when he was born (Gen. 25:23;. J 28: 13- 15, 20); he was guilty of lying, cheating and haggle (Gn . 27: 1-29), and eventually moved off the land to Egypt to avoid famine (Genesis 46: 1-4 . ).
In Egypt, Israel also failed God in their complaints and lack of faith (Ex 2:23; 4:. 1 to 10; 5:21; 14: 10-12; 15:24), in his desire to return Egypt (Ex 14: 11-12.) and its constant backbiting (Ex 15:24; 16: 2.; Nm 14: 2; 16:11, 41; Jos 9:18..). Its failure is evident in the time that was given the law and later in his failure as to trust the promises of God at Kadesh Barnea (Num. 14). Failure on the period when the Abrahamic promise was especially responsibility resulted in the temporary loss of land, slavery in Egypt and their wandering journey through the wilderness before entering the land. Their failure set the stage for the enactment of the Mosaic law.
In the dispensation of promise it had much divine grace shown in the constant care of God for his people, their deliverance from Egypt and the institution of the feast of the Passover. The dispensation of promise ends at the time that was given the law (Ex. 19), but ends only in the sense of being the first or main test of responsibility. The dispensation of promise continues to the end of history, and many of its promises are still in effect as an object of faith and hope. The promises made to Abraham are the basis for subsequent dispensations of grace and the kingdom. To some extent the promises never end and are fulfilled in an eternal state. The dispensation of promise clearly established the principle of divine sovereignty, it provided a channel of special divine revelation to the nation of Israel, continued provision of redemption and divine blessing, revealed the grace of God and promised a testimony to the world. Like the other dispensations, however, it ended in failure in regard to conformity with God's will and prepared the ground for the introduction of the law as a schoolmaster to bring believers to Christ (Gal. 3:24) .
The dispensation of the law begins in Exodus 19: 3 and extends throughout the period until the day of Pentecost in Acts 2, although the law ended in a sense on the cross. Certain portions as the Gospel of John and a few select passages in the other gospels anticipated, however, the present age of grace.
The Mosaic law was aimed only at Israel, and the Gentiles were not judged by their standards. The law contains a detailed system works, including three main divisions: the commandments (the expressed will of God, Ex. 20: 1-26); judgments (social and civic life of Israel, Exodus 21: 1-24: 11.);and ordinances (the religious life of Israel, Exodus 24: 12-31: 18.). The sacrificial system and the priesthood that was included was both legal and grace. The government in this dispensation was a theocracy, a government by God through His prophets, priests and (later) kings. The Mosaic covenant was also temporary, in effect only until Christ came (Gal. 3: 24-25). The nature of the dispensation was conditional, that is, the blessing was conditional on obedience.
For the first time in the history of Scripture revealed a complete and detailed religious system under the law, it provided the ground for cleaning and forgiveness, worship, and prayer, and offered a future hope.
Under the law there was constant failure. This is evident especially in the period of the judges, but continued even after the death of Solomon and the division of the kingdom of Israel into two kingdoms. There were periods when the law was completely forgotten and ignored and idolatry reigned supreme. The New Testament continues the record of failures, culminating in the rejection and crucifixion of Christ, who in his life kept the law perfectly.
They were infringed upon many trials during the dispensation of law as described in Deuteronomy 28: 1 - 30:20. The greatest trials were in captivity under Assyria and Babylon, of whom returned in due time. The judgments of Israel also came after the end of the dispensation and included the destruction of Jerusalem in 70 AD and the global dispersion of Israel. The Great Tribulation, another time of Jacob's trouble, is still ahead (Jer 30: 1-11; Dan. 12: 1; Matthew 24:22.).
Under the law, however, was also given divine grace in that sacrificial system that was provided as a way of restoration for sinful Israel, and patient God is manifested in the provision of prophets, judges and kings and preservation of the nation. Repeatedly Israel's repentance was accepted by God, and through this period was written the Old Testament. The crowning blessing was the coming of Christ as the Messiah of Israel, whom the whole nation rejected.
In a sense the dispensation of law ended at the cross (Romans 10: 4; 2 Cor. 3: 11-14; Galatians 3:19, 25.). But in another sense it was not completed until the day of Pentecost, when the dispensation of grace began. Although the law ended as a specific rule of life, it continues to be a revelation of God's righteousness and can be studied with profit by Christians to determine the holy character of God.Moral principles that highlight the law continue, because God does not change; but believers today are not required to keep the details of the law, because the dispensation has changed and the rule of life given to Israel is not the rule of life for the church. However, they can take several applications of the law, although a strict interpretation relates only to the Mosaic law with Israel.
Read the purpose of providing a fair rule of life and bring sin into condemnation. The experience of Israel under the law showed that the moral, civic and religious law can not save or sanctify. The law was never proposed to provide salvation for man, either while it was in force or later, and by its nature was weak, because he could not justify (Rom 3:20;. Galatians 2:16.); I could not sanctify or perfect (Heb. 7: 18-19); It was limited in its term and duration (Galatians 3:19.); I could not regenerate (Gal 3: 21-22.), and could only make manifest sin (Rom 7: 5-9; 8:. 3; 1 Cor 15:56). The law made it possible for God to demonstrate that they were all guilty and that every mouth shut (Romans 3:19.), And made clear the need for Christ (Romans 7: 7-25; Gá.3. 21-27).
The dispensation of grace begins precisely in Acts 2 and continues through the New Testament, culminating with the rapture of the church. Some teachings concerning the dispensation of grace were introduced before, as in John 13-17. Scripture that relate to this dispensation extend from Acts 1 to Revelation 3.
The dispensation of grace was addressed only to the church, since the world as a whole continues under conscience and human government. In it it is revealed that salvation is by faith alone, which was always true, but now becomes more evident (Rom 1:16; 3. 22-28; 4:16; 5: 15-19). High standards grace this dispensation rise above all previous rules of life (Jn 13: 34-35; Rom. 12: 1-2; Phil. 2: 5; Col. 1:. 10- 14; 3: 1; 1 Thessalonians 5:23)..
However, under grace failure it was also evident, since grace produced neither universal acceptance of Christ nor a triumphant church. In fact, Scripture predicted there would be apostasy within the professing church (1 Tim 4: 1-3; 2 Tim. 3: 1-13; 2 P. 2-3; Jud..). Although God is fulfilling his purpose in calling people for his name among Jews and Gentiles, the portion profess to you but does not save the church left behind at the Rapture will be judged in the period between the rapture and the coming of Christ to establish his kingdom (Matthew 24: 1-26; Rev. 6-19.).
The true Church will be judged in heaven at the judgment seat of Christ (2 Cor 5: 10-11). In this age of divine grace is especially evident in the coming of Christ (John 1:17.) In the believer's salvation and our position before God (Rom 3:24; 5:. 1- 2: 15-21 ; Gal 1: 1 - 2:21; Eph. 2: 4-10), and the nature of grace as a rule of life (Gal 3: 1 - 5:26)...
The dispensation of grace ends with the rapture of the church, which will be followed by the judgment of the professing church (Rev. 17:16). The age of grace is different in regard to cover Jewish and Gentile believers dispensation. By contrast, the law of Israel was only for Israel, human government was for the whole world, and consciousness extends to all people.
In the present dispensation the Mosaic law is completely canceled in their immediate implementation, but continues to testify to the holiness of God and provides many spiritual lessons to be applied. Although all dispensations contain an element of grace, the dispensation of grace is the supreme manifestation of both, all received salvation and as a rule of life.
The dispensation of the kingdom begins with the Second Coming of Christ (Matthew 24; Ap. 19) and is preceded by a period in which the tribulation, which to some extent is a transitional period is included. The Scriptures that apply to this are all the passages of the future kingdom, either in the Old or New Testament (being the main Ps 72; Is. 2: 1-5; 9:. 6 to 7.11; Jer 33. : 14-17; Dn 2: 44-45; 7: 9-14., 18, 27; Hos 3: 4-5; 'Zech. 14: 9; Lk. 1: 31-33; Rev. 19-.. twenty). In the kingdom, human responsibility is to obey the king, who governed with an iron rod (Is 11: 3-5; Rev. 19:15..). The kingdom is theocratic, ie regulation from God, and there will be a renewed priesthood and sacrificial system (Is 66: 21-23; Ezek 40-48..). An outstanding feature of this period is that Satan will be bound and demons remain inactive (Revelation 20: 1-3. 7). The kingdom, however, also be a period of failure (Is 65:20; Zech 14:.. 16- 19), and there will be rebellion at the end (Revelation 20: 7-9.).
Divine judgment that follows includes the destruction of the rebels by fire (Rev. 20: 9.) And the destruction of the old earth and heaven by fire (2 Peter 3: 7, 10-12).
In the millennial kingdom God's grace is also revealed in the fulfillment of the new covenant (Jer. 31: 31-34), as to salvation (Is. 12), in physical and temporal prosperity (Isa. 35), in abundance revelation (Jer 31: 33- 34.), in forgiveness of sin (Jeremiah 31:34.) and gathering of Israel (Isaiah 11: 11-12; Jer. 30: 1-11; Ez 39:25.. -29). The millennial reign ends with the destruction of the earth and sky by fire and is followed by the eternal state (Ap. 21- 22).
The dispensation of the kingdom differs from all previous dispensations in which is the final form of the moral test. The advantages include dispensing a perfect government, immediate and glorious presence of Christ, the universal knowledge of God and the end of the time of salvation, and Satan remains inactive. In many places the dispensation of the kingdom is supreme and brings to completion God's dealings with man. In the dispensations God has shown every possible meaning of the dealings with man. In every dispensation man fails and God's grace is sufficient.
Dispensations in God's purpose to manifest his glory, in the natural world and human history is fulfilled. Through eternity no one can raise the question of whether God could have given man another chance for salvation or holiness through their own ability. A knowledge of the dispensations is, accordingly, the key to the understanding of God's purpose in history and deployment of Scripture, which records God's dealings with man and his divine revelation concerning himself.
1. How important is the doctrine of dispensations?
2. How can define a dispensation?
3. Contrasting a dispensation and a time in the Bible.
4. What generally characterizes the beginning and end of each dispensation?
5. How can distinguish primary and secondary application of God's Word?
6. How dispensational interpretation provides an explanation of scriptural instructions that seem contradictory?
7. What seven dispensations are commonly recognized in Scripture?
8. How is normal or literal interpretation relates dispensationalism?
9. How progressive dispensationalism disclosure relates?
10. How do you explain dispensationalism changes in the rules of life?
11. What are the most important dispensations?
12. What it was the requirement for man under the dispensation of innocence?
13. How is the grace he showed in the dispensation of innocence?
14. Explain the revelation of God in the dispensation of Innocence.
15. To what extent dispensation of consciousness reveals the human failure?
16. How is the grace he showed in the dispensation of consciousness?
17. What were some of the outstanding results of the dispensation of consciousness?
18. What it was the requirement for man under the dispensation of human government?
19. To what extent man failed under human government?
20. How much grace she was shown in human government?
21 . What revealed the dispensation of human government?
22. In what sense dispensations of conscience and human government continue today?
23. What was provided in the dispensation of promise, and what was required of man in relation to it?
24. Explain how the dispensation of promise will not be ex tended to the whole race.
25. Describe the human failure under the dispensation of promise.
26. How divine grace he was in the dispensation of promise?
27 . Who they were placed under the dispensation of law?
28 . Name the major divisions of the law.
29. How complete was the law as a detailed religious system?
30. Describe, in general, the failure of Israel under the law.
31. To what extent showed grace under the law?
32. When did the law?
33. Describe the extent and limitation of the purpose of the law.
34. Who was addressed to the dispensation of grace?
35. Characterize standards grace as a rule of life.
36. To what extent was the failure under the dispensation of grace?
37. What does complete the dispensation of grace?
38. Test the dispensation of grace with the dispensation of law.
39. When the dispensation of the kingdom begin?
40. Name some of the important scriptures that relate to the kingdom.
41. What are some of the outstanding features of the dispensation of the kingdom?
42. Describe the failure and judgment at the end of the dispensation of the kingdom.
43. What is revealed in the millennial kingdom concerning grace?
44. How is the dispensation of the kingdom differs from all previous dispensations?
45. Why the dispensation of the kingdom was a fitting climax to God 's program?
The Bible reveals that God has been pleased to establish pacts with men. Eight of these agreements are mentioned in the sacred pages , and they incorporate the most vital facts in the relationship that man has with God throughout the history of the human race. Each covenant is a divine purpose andmost of them are an absolute prediction as much as an unalterable fulfillment of all that God has given promise. If we bring our consideration of the issue until the time when the agreements were made, we find that they always anticipate the future and were intended to be a message of certainty for those with whom the covenant was established. In addition to the biblical covenants, theologians have suggested three theological pacts s that have to do with the salvation of man.
To define the eternal purpose of God, theologians have argued that the theory is the central purpose of God to save the elect , those chosen to salvation from eternity past. Accordingly, they consider the story first as the outside work for God's plan in regard to salvation.
Developing this doctrine, they have exposed three basic theological covenants.
1. It is said that Adam a covenant of works was established. The provision of the pact was such that if Adam obeyed God, he would be kept secure in his spiritual state and receive eternal life. It is claimed that this pact is supported by the warning concerning the tree of knowledge of good and evil, "because the day that you eat thereof you shall die" (Gn. 2:17). It follows that if he had not eaten of the tree, had not died and, as the holy angels, had been confirmed in his state saint .This agreement is based almost entirely on the deduction and is not called a covenant in the Bible, and therefore is rejected by many scholars of Scripture have little basis .
2. Another suggested covenant is the covenant of redemption, in which the teaching that was established a covenant between God the Father and God the Son concerning the salvation of men in eternity past insinuates. In this covenant the Son of God committed to provide redemption for the salvation of those who believe, and God promised to accept their sacrifice. This pact has more support in the Scriptures that the covenant of works in which the Bible clearly states that God's plan for salvation is eternal, and that in that plan Christ had to die as a sacrifice for sin and God had to accept that sacrifice as sufficient to save those who believe in Christ base.According to Ephesians 1: 4: ". As we chose us in him before the foundation of the world to be holy and blameless before him" also in reference to our position in Christ, stated in Ephesians 1:11: "in him we were also chosen, having been predestined according to his purpose who works all things after the counsel of his will. From these and other scriptures it is clear that the purpose of God for salvation is eternal. It is suggested that a formal pact was agreed between God the Father and God the Son of the fact that God's purpose is also a promise.
3. Yet another attempt is to contemplate the eternal purpose of God in salvation as a covenant of grace . At this point of Christ view is referred to as the Mediator of the covenant and the representative of those who put their trust in Him. Individuals found the conditions of this covenant when they place their faith in Jesus Christ as Savior. Although this agreement is also a deduction of eternal plan of salvation, it tends to emphasize the character of grace of God's salvation. The covenant of redemption and the covenant of grace, therefore, have some scriptural bases and are more acceptable to most Bible scholars that the concept of covenant of works, which has no scriptural basis.
However, the problem has arisen that those who are adept at these theological covenants always make the plan of God for salvation its primary purpose in human history. Thus they tend to ignore particular about God's plan for Israel, God's plan for the Church and God's plan for the nation.While it is true that God's plan for salvation is an important aspect of his eternal purpose, is not the totality of God's plan. A point better view is that God's plan for history is to reveal His glory, and He does this only to save men, but also by fulfilling its purposes and revealing himself through his dealings with Israel, with the church and nations. Accordingly, it is preferable to see the story through eight biblical covenants, which reveal the essential purposes of God throughout the history of mankind and that includes God's plan for salvation. Those who emphasize the theological covenants are often called "theologians of the pacts', while, on the contrary, those who emphasize biblical covenants are called" dispensational "because biblical covenants reveal distinctions at various stages in history human, which are evident in the dispensations.
God's covenants contained in the Bible are classified into two classes, those who are conditional and which are unconditional. A conditional covenant is one in which God's action is in response to some action by those to whom it is addressed the pact. A conditional covenant guarantees that God will do his part with absolute certainty when human requirements are met, but if the man fails, God is not obligated to fulfill his covenant.
An unconditional covenant, while may include certain human contingencies, is a statement of true purpose of God, and the promises of an unconditional covenant will certainly be fulfilled in time and manner of God. Of the eight biblical covenants only Edenic and Mosaic were conditional.However, even under the unconditional covenants there is a conditional element as if it were applied to certain individuals. An unconditional covenant differs from one conditional by the fact that its essential compliance is promised by God and depends on the power and sovereignty of God.
1 . THE Edenic Covenant was the first covenant God made WITH MAN (Genesis 1: 26-31; 2: 16-17 . ), And was a conditional covenant with Adam in which life and death, blessing or the They depended on the fidelity curse of Adam. The Edenic covenant included giving Adam the responsibility of being the father of the human race subdue the earth, to have dominion over the animals, take care of the garden and eat of the tree of knowledge of good and evil. Having failed Adam and Eve to eat the forbidden fruit, it was imposed the death penalty for disobedience. Adam and Eve died spiritually immediately born again and needed to be saved. Later also they died physically. His sin plunged the whole human race into a mold of sin and death.
2. THE COVENANT ADAMIC WAS MADE WITH MAN AFTER THE FALL (Gn . 3: 16-19). This is an unconditional covenant in which God declares to man what will be his lot in life because of their sin.There is no room for any appeal or implied liability whatsoever on the part of man.
As a whole, the pact provides important features, which determine human life from this point forward. Included in this agreement is the fact that the serpent used by Satan is cursed (Gen. 3:14; Rom 16:20; 2 Cor. 11:. 3, 14; Revelation 12: 9.); the promise of the Redeemer (Gn. 3:15) is given, which is then fulfilled in Christ; the place of women is detailed as to be subject to multiple conception, pain and grief in motherhood, and as to the position of the male head (Gen. 1: 26-27; 1 Cor. 11: 7-9; Eph 5: 22-25; 1 Tim. 2: 11-14).. Man should, hereinafter winning the bread by the sweat of his brow (cf. Gn 2:15 3: 17-19.); man's life would be painful and death by the end (Gen. 3:19; Eph. 2: 5.). For a fairly long period, the man continues from that point on living under the Adamic covenant.
3. THE COVENANT WAS MADE WITH NOAH Noah and his sons (Gn . 9: 1-18). This pact, while repeating some of the features of the Adamic covenant, introduced a new principle of human government as a means to curb sin. As the Adamic covenant was unconditional and revealed God's purpose for the subsequent generation Noah.
The provisions of the agreement included the establishment of the principle of human government, in which the death penalty for those who take the life of another man was instituted.
It was reaffirmed the normal order of nature (Gen. 8:22; 9:. 2), and the man was allowed to eat fresh meat (Gen. 9: 3-4.) Instead of living only vegetable, as it seems I did before the flood.
The covenant with Noah included the prophecy concerning the descendants of his three sons (Genesis 9: 25-27 . ) And appointed Shem as the one of whom would follow the divine line until the Messiah came. The rule of the gentile nations in the history of the world is involved in the prophecy concerning Japhet. As the Adamic covenant introduced the dispensation of conscience, and the covenant with Noah introduced the dispensation of human government.
4 . THE Abrahamic covenant (Genesis 12: 1-4; 13: 14-17 . ; 15: 1-7; 17: 1-8) IS ONE OF THE GREAT REVELATIONS OF GOD CONCERNING FUTURE HISTORY, AND HE WENT DEEP pROMISES gIVEN ALONG three lines . First of all, were given promises to Abraham that he would have many descendants (Genesis 17:16.), which would have much personal blessing (Genesis 13: 14-15, 17; 15. : 6.18; . 24: 34-35; Jn 8:56), that his name would be great (Genesis 12: 2). that he personally would be a blessing (Genesis 12: 2)..
Second, through Abraham it was made the promise that would emerge a great nation (Genesis 12: 2 .). God's purpose in this is Referring first to Israel and the descendants of Jacob, who formed the twelve tribes of Israel . A nation was given the promise of the land (Gen. 12: 7; 13:15; 15: 18-21 . ; 17: 7-8).
A third main area of the covenant was the promise that through Abraham would come blessing to the whole world (Genesis 12: 3 . ). This would be fulfilled in Israel would be the special channel of divine revelation from God, the source of the prophets who reveal God and Scripture would provide human writers. Supremely, blessing the nations would be provided through Jesus Christ, who would be a descendant of Abraham. Given Israel's special relationship with God, God pronounced a solemn curse on those who cursed Israel and a blessing on those who bless Israel (Genesis 12: 3 . ).
The covenant with Abraham, as the Adamic and Noah, is unconditional. While any particular generation of Israel could enjoy their supplies with just being obedient, and could, for example, be led into captivity if they were disobedient, the essential purpose of God to bless Israel, to reveal himself through Israel, to provide redemption through Israel and bring you inside the Promised Land is absolutely true, because it depends on the sovereign power and will of God rather than man.Despite the many failures of Israel in the Old Testament, God revealed himself and guided the writing of sacred texts, and finally Christ was born, lived and died and rose resurrecting exactly as the Word of God had anticipated. In spite of human failure, God's purposes are true in its fulfillment.
5. THE MOSAIC COVENANT WAS GIVEN THROUGH MOSES FOR THE CHILDREN OF ISRAEL WHILE TRAVELING FROM EGYPT WERE TO THE PROMISED LAND (Ex. 20 : 1 - 31:18). In Exodus, and expanded in many other portions of Scripture God gave Moses the law was to govern its relationship with the people of Israel. The approximately six hundred specific commands are classified into three main divisions: a) the commandments, containing the expressed will of God (Ex. 20: 1-26); b) judgments relating to social and civic life of Israel (Ex. 21: 1 - 24:11), and c) the ordinances (Ex. 24:12 - 31:18).
The Mosaic Law was a conditional covenant and incorporated the principle that if Israel was obedient, God bless them, but if Israel was disobedient, God curse them and would discipline them.This is especially prominent in Deuteronomy 28. Although Israel had anticipated that fail, God promised that He will not abandon his people (Jer. 30:11). The Mosaic covenant was also temporary and end on the cross of Christ. Although containing elements of grace, it was basically a covenant of works.
6. THE PALESTINIAN COVENANT (Dt . 30 : 1-10) WAS AN UNCONDITIONAL COVENANT IN CONNECTION WITH THE END OF LAND OWNERSHIP BY ISRAEL . This pact is illustrated as an essentially unconditional and safe covenant compliance; however, it is conditional elements for any generation in particular. The promise given to Abraham in Genesis 12: 7, and then reaffirmed through the Old Testament, it would be the seed of Abraham possess the land. No However, because of disobedience and failure, Jacob and their descendants lived in Egypt hundreds of years before the Exodus. So, keeping God's purpose, they returned and possessed at least a portion of the land. Later, because of disobedience and neglect God's law, they were subjected to captivity Assyrian and Babylonian. Again in the grace of God, was allowed to return after seventy years of the Babylonian captivity and re-possess the land until Jerusalem was destroyed in 70 AD
However, despite all failures, Israel promised to return to earth will live there in safety and blessing and never will be dispersed again (Ez 39: 25-29; Amos 9: 14-15..) .
This return to the land of Israel is, therefore, highly significant because it meets the first stage of the return of Israel, need to set the stage for the end of time. The return of Israel will be completed to the last man after Jesus Christ returns and establishes His kingdom (Ezek . 39: 25-29). While any generation could have been taken out of the earth for their disobedience, the purpose end of God to bring His people into their Promised Land it is unconditional and true compliance.
The Palestinian covenant, accordingly, includes the dispersion of Israel through unbelief and disobedience (Gen. 15:13; Dt 28:.. 63-68), time of repentance and restoration (Dt. 30: 2), gathering Israel (Deuteronomy 30: 3; Jer. 23: 8; 30: 3.; 31: 8; Ez 39: 25-29; Am. 9: 9- 15; Acts. 15: 14-17.), the restoration of Israel to their land (Isaiah 11: 11-12; Jer. 23: 3-8; Ez. 31: 21-25; Am 9:.. 9-15), his spiritual conversion and national restoration (Hos 2. : 14-16; Romans 11: 26-27), security and prosperity as a nation late (Am 9: 11-15) and divine judgment for their oppressors (Isaiah 14: 1-2; Joel 3....: 1- 8; Matthew 25: 31-46).
7. THE Davidic Covenant (2 Samuel 7: 4-16; 1 CR . 17: 3-15) was an unconditional covenant in which God promised David ENDLESS royal lineage, A THRONE AND A KINGDOM, ALL OF THEM FOR ALWAYS . the declaration of this covenant Lord reserves the right to terminate the current reign of the sons of David if punishment (2 Samuel 7: 14-15; Ps . 89: 20- was necessary 37); but the perpetuity of the covenant could not be broken.
As the Abrahamic covenant guarantee to Israel an eternal identity as a nation (Jeremiah 31:36.) And eternal possession of the land (Genesis 13:15; 1 Chron. 16: 15-18; Ps. 105: 9-11.) and the Davidic covenant guarantee them an eternal throne and an eternal kingdom (Dan. 7:14). From the day that the covenant was established and confirmed by the oath of the Lord (Acts. 2:30), until the birth of Christ, David did not lack a son to sit on the throne (Jer. 33:21) ; and Christ the eternal Son of God and Son of David, being the rightful heir to that throne and the One who would sit on that throne (Lk. 1: 31-33), complete fulfillment of this promise to David that an son sit on this throne forever.
The Davidic covenant is the most important in ensuring the millennial kingdom in which Christ willreign on earth. David, resurrected, reign under Christ as a prince of the house of Israel (Jer 23: 5-6; Ez . 34: 23- 24; 37:24.).
The Davidic covenant is not fulfilled by Christ to reign on his throne in heaven, because David has never sat nor will sit on the throne of the Father . It is rather an earthly kingdom and an earthly throne (Matthew 25: 31). The Davidic covenant is, c or nsiguiente, the key to the prophetic program of God that is yet to be fulfilled.
8. THE NEW COVENANT, PROPHESIED IN THE OLD TESTAMENT AND HAVE YOUR IMMEDIATE ENFORCEMENT IN THE UNITED Millennial UNCONDITIONAL COVENANT IS ALSO A (Jer. 31: 31-33). As described by Jeremiah, it is a covenant "with the house of Israel and with the house of Judah" (v. 31).It is a new covenant in contrast to the Mosaic covenant, which was broken by Israel (v. 32).
In the covenant God promises: "After those days, saith the Lord: I will put my laws into their hearts, and in their minds will I write; and I will be their God, and they shall be my people " (v. 33). Because of this intimate and personal revelation of God and his will to his people, continues to declare in Jeremiah 31:34: "and no longer teach a man his neighbor, or a man his brother, saying, Know the Lord: because they all know me, from the least of them to the greatest, he saith the Lord: for I willforgive their iniquity, and I will remember their sin no more. "
This passage anticipates the ideal circumstances of the millennial kingdom where Christ will reign, and all know the facts about Jesus Christ. Accordingly, it is not necessary for a person to evangelize his neighbor, because the facts about the Lord be universally known. It will also be a period in which God will forgive the sin of Israel and bless them abundantly. It should be clear, given this description of the promise of the covenant as given in Jeremiah, that this is not being fulfilled today, since the church has been instructed to go into all the world and preach the gospel because it is a almost universal ignorance of the truth.
However, since the New Testament also relates to the Church with a new covenant, some have taught that the church fulfills the covenant given to Israel.
Those who do not believe in a future millennial kingdom and a restoration of Israel , therefore now find complete fulfillment in the church, spiritualizing the provisions of the covenant and making Israel and the Church the same thing. Others who recognize the future restoration of Israel and the millennial kingdom believe that the New Testament refers to the new covenant enough to be an application of the general truths of the future pact with Israel to church, or to distinguish two new agreements (one for Israel is given in Jeremiah, and the second, a new covenant given through Jesus Christ in this age of grace providing salvation for the church).
Currently the new covenant, either to Israel or to the church follows the death of Christ and His bloodshed.
The new covenant guarantees all that God intends to do for men in the field of blood of his Son.This can be seen in two ways:
A) HE SAVED, PRESERVE AND PRESENT IN GLORY, conformed to the image the Only Begotten Son, TO ALL WHO BELIEVE IN THE LORD JESUS. The fact that it is necessary to believe in Christ to be saved, is not a condition in this covenant. The act of believing is not a part of the pact, but rather the basis upon which the believer is admitted to enjoy the eternal blessings that the pact offers. The covenant is not made with the unredeemed, but with those who believe, and promises that they will be in favor of God's faithfulness. "He who has begun in you a good work will complete it until the day of Christ Jesus" (Phil . 1: 6), and any other similar to this promise, related to the power of God manifested in the salvation and preservation of their own, it is part of this covenant of grace.
In the present age is not given to man a salvation that does not guarantee a perfect preservation here in the world, and one final presentation there in the glory of all who are saved by the blood of Jesus Christ. You may have in the daily life of the Son of God any impediment to communion with the Father; and as happened in the case of David, the sin of the Christian God can raise your hand to punish the disobedient child; but these issues are typical of everyday experience of the believer, never become decisive for the fulfillment of the promise of God in regard to eternal salvation of those He has received his grace.
Some emphasize the importance and power of the human will, and emphatically declare that salvation and preservation should be conditional free cooperation of the human will. This may be reasonable for the mind of man, but disagrees with the revelation that God has given us in the Scriptures.
In each case God has unconditionally declared what He will do on behalf of all those who trust in Him (John 5:24;. 6:37; 10:28). This is really a huge undertaking that necessarily must include the stranglehold even the thoughts and intents of the human heart; but, so to speak, this is simply unreasonable that the fact of declaring Noah that his descendants would follow the path that God had decreed, or the promise to Abraham that he would be the progenitor of a great nation and that of his seed Christ would be born.
In each of these cases we have the manifestation of authority and the sovereign power of the Creator. God is Seer has given way to the free exercise of human will. He helps the will of men, and already saved are aware that both his salvation and his service are in complete harmony with the choice that they have made in the depths of his being. We are told that God governs man's will (John 6:44; Phil 2:.. 13); but at the same time we see that He appeals to the human will and in a sense makes it dependent on the enjoyment of divine blessing (Jn 5:40; 7:17; Rom. 12: 1; 1 John 1: 9.. ).
The Scriptures speak emphatically unquestionable and sovereignty of God. He has perfectly predestined things to come, and his particular purpose will be done; it is impossible for Him to be surprised or suffer some disappointment. Similarly, the Scriptures emphasize that between these two aspects of divine sovereignty-the eternal purpose and the perfect realization of it- He has allowed enough room for some exercise of human will. And by acting in this way is not threatening in any way, the ends He has to achieve.
Having only one of the two aspects of this truth can lead us either to fatalism, in which there is no place to pray for no reason to seek the love of God, no basis for the condemnation of sinners, nor foundation for the gospel invitation or meaning for much of the Scriptures, or the pretense of wanting to evict God from his throne. It is reasonable to believe that the human will is under the dominion of God; but it would be most unreasonable to believe that God's sovereignty is under the control of the human will. Those who believe are saved and safe forever, because it is so determined on the unconditional covenant of God.
B) SALVATION OF ISRAEL FUTURE IS PROMISED IN THE NEW COVENANT UNCONDITIONAL (IS 27: 9; EZ 37:23; RO 11:.... 26-27) This salvation is made on the sole basis of the blood that Christ shed on the cross. Through the sacrifice of His Son, God is so free to save a nation as it is to save an individual.Israel is represented by Christ as a treasure hidden in the field. The field is the world. And we believe faithfully that it was Christ who sold everything he had, in order to buy the field and thus possess the treasure was hidden there (Mt. 13: 44).
In consideration of these eight major agreements it can never be said that is taking too much emphasis on God's sovereignty in relation to the unconditional covenants, or absolute human failure As to the conditional covenants. And we can be certain that everything God has promised to dounconditionally He will do with all the perfection of his infinite Being.
1. According to the theological covenants, what it is the central purpose of God and how itaffects the story?
2. What is the covenant of works and what their scriptural basis?
3. What is the covenant of redemption and what their scriptural basis?
4. What is the covenant of grace and what their scriptural basis?
5. What is the problem caused by the theological covenants in relation to God 's plan for Israel, for the Church and for nations?
6. Why is it preferable to have a view of history through the eight agreements, rather than from the point of view of theological covenants?
7. Distinguish the conditional covenants, stalwarts.
8. What it was the Edenic covenant, and what was the result of failure under the same?
9. What it was the Adamic covenant, and to what extent life conditions today?
10. What were the important provisions of the covenant of Noah, and to what extent continues today?
11. What promises the world were in the Abrahamic covenant?
12. What promises were given concerning the nation of Israel in the Abrahamic covenant?
13. What promises were given to the world in the Abrahamic covenant?
14. In what sense the covenant with Abraham was unconditional?
15. To what extent the Mosaic covenant was conditional and temporary?
16. To what extent the Palestinian covenant was unconditional?
17. How do you explain the Assyrian and Babylonian captivities and global dispersion of Israel in view of the unconditional nature of the Palestinian covenant?
18. How could summarize all provisions of the Palestinian covenant in relation to Israel's disobedience, collection, restoration and ultimate security in prosperity as a nation?
19. What was promised unconditionally in the Davidic covenant?
20. How does the Davidic covenant relates to the future millennial kingdom?
21. According to the Old Testament, what was provided in the new covenant for Israel?
22. When will compliment the new covenant for Israel?
23. Why some have taught that the new covenant has a present application, and how can this be explained?
25. How is the new covenant is related to the sovereignty of God?
26. How is related the new covenant with the future salvation of Israel?