How is Dispensationalism a Hermeneutical Issue, Not a Systematic Theology?
1. Hermeneutics vs. Systematic Theology
Dispensationalism is best understood not as a theology but as a method of interpretation.
Systematic theology seeks to organize the Bible’s teaching under topics such as God, salvation, and eschatology.
Hermeneutics deals with the principles of how Scripture should be interpreted.
Dispensationalism emerges from a literal hermeneutic, insisting that Old Testament prophecies must be fulfilled exactly as written. This approach leads to unique conclusions about Israel, the church, and the end times. But those conclusions flow from the interpretive method, not from the overall framework of systematic theology itself.
The Bible presents a unified story, one that moves from creation to new creation, always centered in Christ. When interpretation becomes fragmented, the storyline can be lost beneath artificial divisions.
2. The Origins of Dispensationalism
Dispensationalism arose in the 19th century, most notably through John Nelson Darby and later popularized in America by the Scofield Reference Bible. Unlike the doctrines articulated in the early church or during the Reformation, dispensationalism is a relatively new way of reading the Bible.
Historical Christian interpretation emphasized typology:
Israel’s sacrifices foreshadowed the sacrifice of Christ (Hebrews 10:1).
The temple pointed to God’s dwelling with His people (John 2:19–21).
The promises to Abraham find fulfillment in Christ and those united to Him (Galatians 3:16, 29).
By contrast, dispensationalism treats these categories as separate realities to be fulfilled literally in Israel’s future. This hermeneutical shift introduces sharp divisions into biblical history that are foreign to the interpretive methods of the apostles themselves.
3. The Hermeneutical Commitments of Dispensationalism
Dispensationalism is driven by one overriding principle: a literal reading of prophecy. Its advocates argue that since Christ’s first coming fulfilled prophecies in detail, the same should apply to prophecies concerning Israel and the end times.
This method shapes several key commitments:
Israel and the church must remain distinct.
Promises given to Israel are not spiritually fulfilled in Christ and His people but await future national fulfillment.
History is divided into separate “dispensations” or ages, each with unique arrangements between God and humanity.
While this may seem consistent at first glance, it risks flattening the Bible into a mechanical system rather than recognizing the organic unfolding of God’s redemptive plan.
4. The Theological Problems Created by Dispensationalism
Because dispensationalism begins with a rigid hermeneutic, it generates theological problems.
Division between Israel and the church – Scripture consistently presents the church as the fulfillment of God’s promises to Israel (Romans 9:6–8; Galatians 6:16).
Fragmentation of redemptive history – The Bible reveals one covenant plan, not disconnected dispensations. God’s promises find their “Yes” in Christ (2 Corinthians 1:20).
Neglect of Christ-centered fulfillment – Jesus Himself interpreted the Law, Prophets, and Psalms as pointing to Him (Luke 24:44–47). A method that bypasses this risks missing the Gospel’s center.
These problems show why dispensationalism cannot serve as a comprehensive theology. It functions as an interpretive filter that reshapes how the Bible is read rather than offering a theological system in its own right.
5. The Biblical Alternative to Dispensationalism
The Bible presents itself as a unified story of redemption fulfilled in Christ. Rather than dividing Israel and the church, it reveals one people of God, united by faith in the Messiah.
Key biblical themes show this unity:
Covenant continuity – God’s promises to Abraham were fulfilled in Christ and extended to the nations (Genesis 12:3; Galatians 3:8).
One body – The dividing wall between Jew and Gentile has been broken down in Christ (Ephesians 2:14–16).
The kingdom of God – Christ reigns now, and His reign shapes the life of the church as His body on earth (Colossians 1:13).
This approach does not ignore prophecy but sees prophecy through the lens of fulfillment in Christ. The end goal of all Scripture is not a return to old covenant shadows but the consummation of God’s plan in the new creation.
6. The Gospel Shaped by Hermeneutics
At its heart, the question of hermeneutics is a question of the Gospel. If Scripture is read as a fragmented set of ages, Christ’s work can be seen as one chapter among many. But if Scripture is read as one unified story, then Christ is revealed as the center and goal of God’s plan.
The Bible itself insists on this Christ-centered hermeneutic:
Jesus fulfilled the Law and the Prophets (Matthew 5:17).
All the Scriptures testify about Him (John 5:39).
The Gospel is the power of God for salvation to all who believe (Romans 1:16).
Dispensationalism, by emphasizing literal fulfillment apart from Christ-centered interpretation, diminishes the scope of the Gospel. By contrast, the biblical witness enlarges the Gospel: Christ has inaugurated the new covenant, brought Jew and Gentile together, and secured the coming new creation.
Conclusion
Dispensationalism is not truly a systematic theology. It is a hermeneutical approach that arose in modern times, defined by its commitment to literalism and division. While it seeks to honor God’s promises, it unintentionally fragments His plan and obscures the centrality of Christ.
The Bible offers a better way. It reveals one people, one plan, and one Savior. All of God’s promises are fulfilled in Christ, and His kingship shapes the life of the church until He returns. Interpreting Scripture in this way magnifies the Gospel rather than reducing it, and it provides believers with confidence that God’s purposes have always been and will always be centered in Jesus.
