A Biblical Basis for Social and Political Involvement Within a Traditional Dispensational Framework
Dr. Thomas Ice
Traditionaldispensationalism[1] has the reputation of lack of interest in socialand political involvement. Thismay or may not be a fair perception. I think it has largely been true with some notable exceptions.
The biblicalcovenants provide a framework by which we can know how God wants us to behavein every area of life. Since theearly covenants in Genesis are related to Adam and his descendants (i.e., allmankind), it makes sense that the jurisdiction of these covenants apply to allhumanity. How so?
The Edenic Covenant
The EdenicCovenant (Gen. 1:28-30; 2:15-17) provides the pre-Fall basis that God employsto establish His rule and relationship to mankind in this conditionalcovenant. The prohibition againsteating the forbidden fruit was a one-time test given only to Adam (Gen.2:15-17) and thus is not a ban that we can transgress today (see also Rom.5:13-14). However, the CulturalMandate (Gen. 1:26-28) was not just for Adam. It provides the basis for areas of individual humanresponsibility, social, political and economic duties, as well asaccountability before God for all humanity down through subsequenthistory. It is through thiscovenant that God defines man's role for cultural and public activity inhistory. It is mankind's jobdescription in shorthand.
Divine Institutions
The divineinstitutions are conventions that function within the biblical covenants thatrelate to mankind's social life. Ifirst learned about the biblical teaching relating to what some have called,divine institutions from a pastor named Charles Clough
The first divineinstitution is responsible dominion (Gen. 1:26-30; 2:15-17; Ps. 8:3-8), whichis the area that an individual is responsible to God. Man was created to be God's vice regent over planet earth inorder to manage it under God's authority. The fall resulted in a perversion of man's responsibility but it wasnever taken away.[6] This means that each individual human being is responsible before Godfor creative labor, which is designed to glorify God. God designed it so that through the individual choices onemay demonstrate in history a record of obedience or rebellion against theirCreator. After the Fall, Cloughnotes: "Instead of peaceable, godly dominion over all the earth under God andHis Word, man fights and claws his way to a counterfeit dominion built of hisown works (cf. Jas 4:1-4)."[7] Individual choice is seen as the area in which one either trusts Christas his Savior or rejects Him. Noone else can do it on behalf of an individual.
The second divineinstitution is marriage (Gen. 2:18-24). This institution is deduced from the original marriage of Adam and Evein Genesis 2. It is within thisrealm that sexual relations are to be experienced and together the husband andwife are to fulfill the cultural mandate to rule over the creation. We see that the woman is called a"helper" who was brought by God to Adam who needed a helper corresponding tohimself in order to help him in his calling to rule over nature. "Unlike animals, mankind's so-calledsexual differentiation is not merely for procreation; it is also for dominion."
Mankind cannot expressGod's image except as both "male and female" together (Gen. 1:27). This is because God has certaincharacteristics that are "feminine" in nature (e.g., Matt. 23:37). Moreover, the woman's role as "helper"in Genesis 2:18 is not meant to be a demeaning, secondary one. The term used for "helper" elsewhere isused of God Himself (Exod. 18:4; Deut. 33:7). . . .
Undeniably, however, the Bible placesemphasis upon the man as the one who receives his calling from God which thenshapes his choice of wife. . . . Together in a division of labor man and wifeseparate from their own family, in contrast to an extended family, does a youngman have to face full leadership responsibility directly under God.
The third divineinstitution is built upon the first two and is that of family. "In the Bible it is the family, not theindividual, that is the basic unit of society (property, for example, is titledunder Mosaic Law to families)."[11] "Family exists for training of the next generation (cf. Exod. 20:12;Deut. 6:4-9; Eph. 6:1-4)."[12] Family is the institution that is responsible for continuing each familylegacy by being responsible for education and wealth. Even if a family chooses to use surrogate teachers, thefamily is responsible for seeing that a child is properly educated. Clough tells us:
Family and marriage cannotbe separated from dominion. Wheredominion is perverted and the environment ruined, starvation and povertyfollow. Where marriage is dishonoredand where families are broken, society collapses. No amount of laws, programs,or "redefinitions" of marriage and family can save the day. God designed the divine institutions toprovide dominion and prosperity.[13]
The Fall did notchange any of the divine institutions, instead it corrupted man who misusesthem. Clough explains:
When faced with the corruption in eachof these social structures, fallen man responds in several ways. One way is to reinterpret the struggleswith sin in terms of economics (Marx's "class war") or of race (white and blackracists) or of psychology (Freud and others). Another cope-out is to abandon the institutions themselvesas outdated, arbitrary social "conventions" that need "re-engineering". All such responses, however, are costlyfailures to the societies that try them. In the end, they reflect the pagan mindset that denies theresponsibility of the fall and the abnormality of evil.
Post Fall DivineInstitutions
At least two moredivine institutions were established after the Fall of man into sin. Both were instituted after the Floodand were designed to restrain evil in a fallen world. The first three divine institutions are the positive orproductive ones of society, while the last two are negative, designed torestrain evil in a fallen world.
The fourth divineinstitution is civil government whereby God transferred to man through theNoahic Covenant the responsibility to exercise kingdom authority in order tohelp restrain evil after the Flood (Gen. 9:5-6). Before the Flood man could not execute judgment upon evil asseen in the way in which God commanded man to deal with Cain's murder of Abel(Gen. 4:9-15). This divineinstitution is based upon capital punishment (Gen. 9:5-6) and if for thepurpose of restraining evil (Rom. 13:3-4). Lesser judicial authority is implied in the God-given commandfor civil institutions to exact a life for life. Even though capital punishment has grown distasteful toapostate Western culture, it is still the basis for God's establishment ofcivil government.[15]
The fifth divineinstitution is tribal diversity, which was also established after the Flood inorder to promote social stability in a fallen world (see Gen. 9:25-27 andcompare with Gen. 10-11 and Deut. 32:8). Notice this is not racial diversity but tribal diversity. This divine institution does not involverace but tribes or families. "Throughout the postdiluvian period," explains Clough, "God preservedman's social stability and health by playing off one group or tribe againstanother to maximize true progress and retard the influence of evil (cf. Acts17:26-27)."[16]
Tribal diversitywas implemented through the confusion of languages at the Tower of Babel (Gen.11:1-9). Why did God want toseparate mankind? Many believethat mankind should come together in unity. Genesis 11:6 explains why God confused human language asfollows: "And the Lordsaid, 'Behold, they are one people, and they all have the same language. Andthis is what they began to do, and now nothing which they purpose to do will beimpossible for them.'" Thus, theonly reason why humanity wants to unite itself is in order to more effectivelyrebel against God, as seen in the Tower of Babel incident. This is why currently history is movingtoward globalism as we move further from God and is why the goal of Antichristin the tribulation is to forge together a one-world government set against theplan and purposes of God. Thetribulation will end with God's direct intervention and judgment, as at theFlood. In the mean time, God slowsdown man's collective rebellion through civil government and tribal diversity.
Thepurpose for tribal diversity can be illustrated by differences between largeboat hulls. Until about 100 yearsago, all large sea going vessels had a single large hull. If a large enough hole developed in thehull then often the ship would sink as it filled up with water. Then ship builders started buildingmultiple compartments in large ships with the belief that if there developed ahole in one compartment then the other compartments could keep the shipafloat. So it is withmankind! If one tribe becamecorrupt then God did not need to judge the whole world. He could use other peoples to judgethat tribe without needing worldwide judgment. This is one way God manages the nations between the Floodand His second coming.
The MosaicLaw and The Church
Paul says thatthe Law of Moses has been set aside with the completed work of Christ. The Jews understood him to be"persuading the people to worship in ways contrary to the Law," and that he wasteaching "all the Jews who live among the Gentiles to turn away from Moses"(Acts 18:13; 21:20-29). ThoughPaul's accusers may have misunderstood him, the accusation surely is based onstatements and actions of Paul that gave rise to such thinking, even as thedeclaration of the Jews against Jesus' claim to deity was based on his wordsand actions that gave them reason to understand Him in that way. Paul teaches that the Mosaic Law hasbeen done away in many passages (Rom. 6:14-15; 7:1-6; 10:4; 1 Cor. 3:7-11;9:19-23; Gal. 2:19-3:5; 4:1-7; 5:18; Eph. 2:14-22). Further, the Law of Moses and the Old Testament itself saysthat the Law was given only to the nation of Israel.[17]
The New Testamentdoes not recommend the death penalty for things that the Old Testament statesshould get the ultimate sanction. The law of Moses teaches that "if a man sleeps with his father's wife .. . the man and the woman must be put to death" (Lev. 20:11). In 1 Corinthians 5 this sin occurredbut Paul's punishment is to turn the man over to Satan (5:5) by expulsion fromthe church (5:7, 13). He even saysjudgment of those outside the church is not the church's business (5:12). If the sinner of 2 Corinthians 2:5-11 isthe same person, then the church was ultimately supposed to restore him tofellowship. Such would have beenimpossible had the Mosaic penalty been carried out.
Deuteronomy 18:20says if a prophet "presumes to speak in my name anything I have not commandedhim to say . . . [he] must be put to death." However, in the New Testament Hymenaeus and Philetus"wandered away from the truth," saying "that the resurrection has already takenplace" and so destroying the "faith of some" (2 Tim. 2:17f), and yet Paul doesnot urge their death. Rather hewishes that they will come to their senses and escape the trap of the devil (2Tim. 2:24-26). There are other NewTestament passages that teach that the Mosaic Law ended with the coming ofChrist (c.f. Heb. 8:6-7, 13; 10:9). Further,
The Christian isto love the law of God. Grace does not free the believer from obedience to the will of God. However, Christians are not under theexpression of the law as it was given to Israel. Instead, we may use the Mosaic legislation as examples ofhow we may respond individually and corporately; we may gain wisdom fromit. Christians are, however, toobey the will of God as it is expressed in the New Testament-the law ofChrist-and the law revealed in the Adamic and Noahic covenants as expressedthrough the divine institutions.
When it comes todeveloping wisdom in the various areas of life, we do have to look to the lawfor insight in these areas. Thebeliever is not to adopt viewpoints in any area of life that are the product ofthe world system. He is to attemptto develop and hold to a Biblical view of government, economics, family,education, and so on. We arechildren of the light and we are to shine in the current darkness. However, since it is not the plan orwill of God for the Kingdom of God to take over in this age, it means that weare like Daniel-standing for Biblical standards, while waiting for God'sintervention in history to be realized. This could be called a "wisdom approach", as opposed to a"law approach". TheBiblical model is Proverbs. As onestudies the book of Proverbs, it does not take long before it becomes apparentthat the wisdom of Proverbs is the product of Solomon meditating upon the lawof Moses. He then uses the formatof wisdom in which to pass this on to his son and to the next generation.
Wisdom differsfrom law in that, law is the legal stipulations with-in the covenant whichregulate and can be enforced by civil penalties. Law can govern any area of life, such as civil, family,personal, and religious institutions. On the other hand, wisdom is advice with no legal penaltiesattached. Wisdom tells the naive"the end of a matter," so that the pitfalls of life may beavoided. Wisdom gives an appeal tothe student to follow after her because it is right and yields certainpractical benefits. Wisdom also,applies to every area of life.
Adultery istreated in similar yet different ways in the law and wisdom literature. In the law it says, Thou shalt not...(Deut. 5:18) and in certain situations it carries the death penalty (Deut.22:22). It gives insight into whyyou should not commit adultery and even appeals to the student to follow theway of wisdom (Prov. 7:6-23), but does not legislate civil penalties. Wisdom says that if a wise person willwalk in her way, certain benefits will follow. No wonder Paul told Timothy "that the Law is good, ifone uses it lawfully" (1 Tim. 1:8). In the Church Age, a Wisdom approach to the Mosaic Law is a good andlawful use of the law.
Deuteronomy 4:6-8appeals to a wisdom and understanding which was given exclusively to Israel,which the other nations would observe. "So keep and do them, for that is your wisdom and your understanding in the sight of the peoples who will hear allthese statutes and say, 'Surely this great nation is a wise and understanding people. For what great nation is there that has a god so near to it as is theLord our God whenever we call on Him? Or what great nation is there that has statutes and judgments as righteous as this whole law which I am setting before youtoday?" Even though given toIsrael, their wisdom is evident to outsiders. Those who would be impressed would likely imitate thiswisdom. This has certainly beenthe approach taken by many of the Gentile nations during the current Church Agewhen Christians have been able to exert influence.
For a Christianto function in one of these areas, he would want to apply specific OldTestament laws meant for Israel, in order to develop a wise approach in thoseareas. But it is wisdom and notlaw. It is true that Israel's lawis not binding on the nations. TheNoahic covenant is. However, forthe believer made new, he will want to be mature and apply the wisdom that helearned under his childhood (the law). There is a big difference between saying that something is law today andthat it is wisdom. Often the netaffect will be the same, since the regenerate believer will want to apply thewisdom of God's law. But the factremains that the Covenant and the laws that are attached to the Mosaic Covenantwere made with Israel and no one else.
God's purpose forthe Church age is to call out from among the nations a people for His name, tobe His Son's bride. The purposefor this age is different than it was in the previous Dispensation. Therefore, while there is continuitybetween the ages, there is also discontinuity. God's purpose is not Christianization of the world, butevangelization. The Church is theinstrument of calling the peoples of the world to repent and believe theGospel. Those who respond are tobe built up by this precious Word of God that He has given to His Church. We are involved in tireless activitywhile our Master has gone on a long journey; we are eagerly waiting for His Sonto come from heaven and deliver us from the wrath to come.
The Roleof Government in The Church Age
God sovereignlyappoints and removes rulers, according to the Bible. Clearly even pre-Mosaic and post-Mosaic rulers all serve bythe permission and will of God, including Pharaoh, Herod, Pilate,Nebuchadnezzar, and Cyrus.
The New Testamentview teaches that Rulers, as God's appointees, are not to be resisted. Authority belongs to God and the NoahicCovenant indicates that judicial authority has been given to men (cf. Rom.13:2-5). Whenever someone rebelsagainst those authorized by God to express His authority then this is rebellionagainst God.
Since rulers areservants of God, rulers are God's vice-regents, avengers of His wrath. Clearly Israel's rulers had thisfunction under the Sinaitic covenant. Nations have no such function under the Sinaitic Covenant. Paul in Romans 13:1-2 states thatrulers have this function but he never ties it into the Law of Moses. The New Testament tells us that thecivil magistrate must deter evil but honor the good (Rom. 13:3). Again, this is a duty included in theNoahic Covenant.
The nations havetheir mandate from the Abrahamic and Noahic Covenants. Since this is true, God judges thenations based upon their adherence to their commitment to the covenant withNoah. The judicial authority ofthe civil magistrate to enforce God's law is legitimate but it is not thespecific expression of the law of God's in the particulars that it was given toIsrael. Certainly many of thepractical expressions of law God gave to Israel, and the particular penalties,may be used as a model for establishing civil laws for society but there is norequirement to do so and the failure not to do so, other than the will of Godin the conscience and given through Noah, will not bring the wrath of God.
Conclusion
We see from thistheological approach to government and society that it first of all consistentwith the theological principles of dispensationalism. Thus, social and political responsibility is individual,except for the care of widows by the church (1 Tim. 5). This understanding produces aconservative view of government and looks to individual responsibility and thefamily as the productive institutions in a society. During the current church age, an individual believer wouldfunction socially within the framework of the divine institutions while takinginto account whatever commands are given him as a member of the church, theBody of Christ.
[1] When I use the term "dispensationalism" I amreferring to "traditional dispensationalism." I do not believe that recent developments like "progressivedispensationalism" are a valid form of dispensationalism, since they improperlycommingle the dispensations (i.e., the current church age is a spiritual formof the Davidic Kingdom or Millennium). This matter, of course, has already been debated and is an issue foranother day. Just want to spellout what I mean by dispensationalism.
[2] Some exceptions would include Jerry Falwell, Timand Beverly LaHaye and Francis Schaeffer. Based upon a series of extensive lectures given by Schaeffer in the '60son eschatology it is clear that if he would not have taken the label ofdispensationalism I do not know where he would have differed.
[3] Anyone interested in listening to the mp3 audioseries by Charles Clough on "The Biblical Framework," it can download it atwww.cclough.com.
[4] Charles A. Clough, Laying The Foundation, revised (Lubbock: Lubbock Bible Church, 1977),p. 36. An updated version of thiscan be found in a pdf format on www.cclough.com.
[5] Clough, Laying, p. 36, f.n. 36.
[6] Charles A. Clough, A Biblical Framework forWorship and Obedience in an Age of Global Deception, Part II, p. 39. From the following internet address:http://www.cclough.com/notes.php
[7] Clough, A Biblical Framework, p. 60.
[8] Clough, A Biblical Framework, p. 40.
[9] Clough, Laying, p. 37.
[10] Clough, A Biblical Framework, p. 40.
[11] Clough, A Biblical Framework, p. 41.
[12] Clough, Laying, p. 37.
[13] Clough, A Biblical Framework, p. 41.
[14] Clough, A Biblical Framework, p. 61.
[15] See Clough, Laying, p. 83 and A Biblical Framework, pp. 97-98.
[16] Clough, Laying, p. 84.
[17] See Exod. 34:27; 20:4; Deut. 4:1, 6-8, 13, 20,34, 37, 44; 7:6-8; 10:12-15; 26:16-19; 29:1-2; 1 Kings 8:9; Psalm 147:19-20.